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LIBRARY 

OP   THE 

Theological   Seminary, 

PRINCETON,    N.  J. 

Case, Division ._ 

Shelf, Sect  i .  ^  n 

Book, f^® , 


BV    660     .B742     1847 

Brid<jes ,    Charles,     1794-1869. 

Th»    CHr-iotian    znlziis-br-y 


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THE   CHRISTIAN  MIIISTRY 


AN  INQUIRY  INTO  THE  CAUSES  OF  ITS  INEFFICIENCY 


BY  THE  REV.  CHARLES  BRIDGES,  A.M., 

TICAR    OF    OLD   NEWTON,    SUFFOLK,    AND    AUTHOR    OF 
'  AN   EXPOSITION    OF    PSALM    CXIX.' 


# 


FROM  THE  SIXTH  LONDON  EDITION. 


NEW    YORK: 
ROBERT    CARTER,    58    CANAL    STREET, 
AND  PITTSBURG,  56  MARKET  STREET. 

1847. 


CONTENTS. 


PREFACE 


PAQG 

vii 


PART    I. 


GENERAL  VIEW  OF  THE  CHRISTIAN  MINISTRY       .  U 

CHAP. 

I.     The  Divine  Origin  and  Institution  of  the  Christian  Ministry  11 

II.     The  Dignity  of  the  Christian  Ministry      ....  14 

III.  Uses  and  necessity  of  the  Christian  Ministry    ...  17 

IV.  The  trials  and  difficuhies  of  the  Christian  Ministry  .         .  20 
y.     The  comforts  and  encouragements  of  the  Christian  Ministry  26 

VI.     The  qualifications  of  the  Christian  Ministry      ...  31 

VII.     Preparation  for  the  Christian  Ministry      ....  38 

Sect.  I.     Habits  of  General  Study     .....  39 

II.     Special  Study  of  the  Scriptures    ....  55 

III.  Habits  of  Special  Prayer     .....  63 

IV.  Employment  in  the  Cure  of  Souls         ...  66 


PART    II. 


GENERAL   CAUSES  OF  THE   WANT  OF  SUCCESS   IN 

THE   CHRISTIAN  MINISTRY        ...       71 

I.     The  Scriptural  warrant  and  character  of  Ministerial  suc- 
cess ;  together  with  the  symptoms  of  want  of  success     .       72 
II.     The  withholding  of  Divine  Influence  the  main  cause  of  the 

want  of  Ministerial  success  ......       77 

III.  The  enmity  of  the  natural  heart  a  main  cause  of  the  want 

of  Ministerial  success  .......       81 

IV.  The  power  of  Satan  a  main  hindrance  to  Ministerial  success       83 


IV 


CONTENTS. 


CHAP. 

V. 

VI. 


Local  hindrances  to  Ministerial  success    .         .         . 
The  want  of  a  Divine  call  a  main  cause  of  failure  in  the 
Christian  Ministry 


85 


88 


PART    III. 


CAUSES  OF  MINISTERIAL  INEFFICIENCY  CONNECTED 
WITH  OUR  PERSONAL  CHARACTER 


L 

II. 

III. 

IV. 


Conformity  to  the  world 
The  fear  of  man    .... 
The  want  of  Christian  Self-denial    . 
V.     The  Spirit  of  covetousness 
VI.     Neglect  of  retirement     . 
VII.     The  influence  of  spiritual  pride 
VIII.     Absence  or  defect  of  personal  religion 
IX.     The  defect  of  family  religion  ;  and  the  want  of 
of  the  Minister's  family  with  his  work 
X.     Want  of  Faith       .... 


101 


Want  of  entire  devotedness  of  heart  to  the  Christian  Ministry     1 02 


PART    IV. 


THE  PUBLIC  WORK  OF  THE  CHRISTIAN  MINISTRY  .     171 


I.     The  institution  and  importance  of  the  ordinance  of  Preach 

ing 

II.     Preparation  for  the  Pulpit 

Sect.  I.     Composition  of  Sermons 
II.     Habits  of  Meditation 
III.     Special  Prayer    .... 
III.     The  Scriptural  mode  of  preaching  the  Law 

Sect.  I.     The  preaching  of  the  Law — its  character — uses — 
and  obligations  .... 

II.     The  connection  of  the  Law  with  the  Gospel 


172 
175 
179 
190 
193 
202 

203 
208 


CONTENTS. 


CHAP. 

IV.     The  Scriptural  preaching  of  the  Gospel    . 
Sect.  I.     Doctrinal  preaching  of  the  Gospel 

II.     Experimental  preaching  of  the  Gospel 

III.  Practical  preaching  of  the  Gospel 

IV.  Applicatory  preaching  of  the  Gospel 
V.     Discriminating  preaching  of  the  Gospel 

VI.     Decided  preaching  of  the  Gospel 
V.     The  mode  of  Scriptural  preaching  . 
Sect.  I.     Topical  and  expository  preaching 
II.     Extempore  and  written  Sermons 
VI.     The  Spirit  of  Scriptural  preaching 


Sect.  I. 

In  Boldness 

II. 

In  Wisdom 

III. 

In  Plainness 

IV. 

In  Fervency 

V. 

In  Diligence 

*       VI. 

In  Singleness 

VII. 

In  Love 

PAGE 

217 
223 
234 
238 
243 
250 
253 
256 
256 
258 
267 
267 
269 
279 
286 
291 
294 
299 


PART    V. 


THE  PASTORAL  WORK  OF  THE  CHRISTIAN  MINISTRY    307 


I.     The  Nature  and  importance  of  the  Pastoral  work 
II.     Treatment  of  cases  in  the  Pastoral  work  . 
Sect.  I.     The  Infidel         .... 
II.     The  Ignorant  and  Careless  . 

III.  The  Self-righteous 

IV.  The  False  Professor    . 
V.     Natural  and  Spiritual  Convictions 

VI.     The  Young  Christian  . 
VII.     The  Backslider  .... 
VIII.     The  Unestablished  Christian 
IX.     The  Confirmed  and  Consistent  Christian 

III.  The  Visitation  of  the  Sick 

IV.  Pastoral  Ministry  of  the  Young 


308 
323 
323 
325 
326 
328 
330 
332 
336 
337 
339 
343 
350 


VI 


CONTENTS. 


Sect.  I.     Catechizing         ....... 

II.     The  Sunday  School — its  importance,  constitution, 
and  superintendence 

III.  Infant  Schools 

IV.  Weekly  Schools  .... 

V.  The  Treatment  of  the  Young  in  a  hopeful  state  of 

impression        ..... 

VI.  Young  Men 

VII.     Practical  suggestions  on  Confirmation   . 

V.     Sacramental  Instruction  .... 

Sect.  I.     Baptism     ...... 

II.     The  Lord's  Supper     .... 

VI.     Clerical  and  Church  Communion     .         .         . 
Sect.  I.     Clerical  Communion    .... 

II.     Church  Communion    .... 

VII.     The  office  and  uses  of  Helpers 
VIII.     Miscellaneous         ...... 


PASS 

352 


354 
365 

368 

370 
373 
376 
390 
398 
403 
408 
409 
411 
422 
430 


PART    VI. 

RECOLLECTIONS  OF  THE  CHRISTIAN  MINISTRY     .     437 


APPENDIX 


469 


INDEX   ....  ....     483 


PREFACE. 


The  Work  now  presented  to  the  Public  originated  in  a  letter  to  a  be- 
loved friend  upon  the  interesting  subject  of  Ministerial  inefficiency ; 
which,  at  his  desire,  and  by  the  disinterested  kindness  of  the  Editor  of 
the- Christian  Observer,  was  subsequently  inserted  with  a  few  enlarge- 
ments in  that  valuable  Miscellany  ;^  and  an  impression  taken  from  thence 
for  private  circulation.  Several  applications  having  been  made  for  its 
separate  publication,  the  Writer  was  induced  to  reconsider  the  subject  in 
a  more  extended  range,  and  to  avail  himself  of  the  suggestions  of  friends, 
until  the  small  pamphlet  has  gradually  swelled  into  its  present  extended 
dimensions. 

As  to  the  Work  itself — the  Writer  desires  to  be  with  his  brethren  "in 
weakness,  and  in  fear,  and  much  trembling. "^  He  is  aware  that  his 
proper  situation,  both  in  authority  and  experience,  is  at  the  feet  of  many, 
who  are  thus  constrained  to  listen  to  him  ;  and  it  would  be  to  him  a  sub- 
ject of  the  most  painful  regret,  if  he  were  supposed  to  advance  any  pre- 
tensions to  a  standard  of  zeal,  earnestness,  or  Ministerial  attainment, 
above  his  brethren.  He  has  not  described  what  he  is,  but  what  he 
ought,  and  what  he  trusts  he  desires  to  be  ;  and  if,  (after  the  model  of 
the  Country  Parson)  he  has  '  set  the  mark  as  high  as  he  could  ;'  it  is, 
because  '  he  shoots  higher  that  threatens  the  moon,  than  he  that  aims  at 
a  tree.'^  He  has  endeavoured,  however,  to  write  in  the  first  instance  for 
himself;  and  to  point  every  arrow  of  conviction  at  his  own  heart — "  Thou 
that  teachest  another,  teachest  thou  not  thyself?"* 

The  Writer  will  be  found  to  have  dealt  rather  largely  in  illustration 
— ^not  only,  as  being  more  suited  to  his  relative  situation  with  his  breth- 
ren than  didactic  instruction  ;  but  as  exhibiting  that  sympathy  of  care 
and  anxiety,  which  gives  to  us  a  peculiar  place  in  each  other's  remem- 
brance, an  interest  in  each  other's  prayers,  and  a  witness  in  each  other's 
hearts.  "  The  same  afflictions  are  accomplished  in  our  brethren  that  are 
in  the  world. "^ 

•  Christian  Observer,  March,  April,  1828.  2  1  Cor.  ii.  3. 

3  G.  Herbert's  Preface  to  '  The  Country  Parson.'  i  Rom.  ii.  21. 

5  1  Peter  v,  9. 


Viii  PREFACE. 

The  materials  for  this  work  have  been  brought  from  different  depart- 
ments of  the  territory  of  the  Church.  Though  the  Writer  has  had  a 
special  regard  to  the  Ministry  of  the  Establishment  (to  which  he  is  bound 
by  the  strongest  and  most  endearing  ties,  and  which  occupies  in  his  view 
the  most  commanding  station  in  the  Church  of  Christ) ;  yet  he  would  be 
sorry  to  refuse  a  cordial  admission,  and  to  neglect  a  diligent  improve- 
ment of  the  acknowledged  excellences  of  the  honoured  men  of  God  in 
other  communions.^  If  he  should  be  thought  to  have  been  too  large  in 
his  references,  he  can  only  apologize  by  his  anxiety  to  shelter  his  own 
statements  (which  in  themselves  could  possess  but  little  weight)  by  the 
strength  of  accredited  authority. 

After  all,  he  is  deeply  conscious,  that  this  most  responsible  work  has 
suffered — perhaps  materially — from  the  unskilfulness  of  its  treatment. 
He  would  desire,  however,  to  be  "  accepted  of  his  brethren,'"^  in  a  sin- 
cere attempt  to  subserve  the*  grand  cause,  to  which  they,  equally  with 
himself,  are  consecrated  ;  and  he  would  beg  to  express  his  earnest  desires 
to  be  favoured  with  private  communications  for  the  improvement  of  a 
second  edition  (should  it  ever  be  called  for)  ;  for  which  purpose  he  sub- 
joins his  place  of  residence  at  full  length. 

For  his  work  he  has  no  other  wish  than  that  of  the  Country  Parson  : 
'  The  Lord  prosper  the  intention  to  myself,  and  others,  who  may  not 
despise  my  poor  labours  ;  but  add  to  those  points,  which  I  have  observed, 
until  the  book  grows  to  a  complete  pastoral.'^ 

For  himself — he  would  be  animated  by  the  concluding  exhortation  of 
an  eminent  Minister  to  his  Student  and  Pastor — '  And  now  go  thy  way, 
O  thou  son  greatly  beloved ;  and  work  in  thy  lot  lively,  and  prayerfully, 
and  cheerfully  to  the  end  of  thy  days  ;  and  wait  and  look  for  what  the 
glorious  Lord  will  do  for  thee  at  the  end  of  thy  days  ;  in  those  endless 
joys,  wlierein  thou  shalt  shine  as  the  brightness  of  the  firmament,  and  as 
the  stars  for  ever  and  ever.''' 

Old  Newton,  Stowmarket, 
June  22,  1829. 

1  The  Christian  spirit  in  one  of  the  dignified  advocates  of  our  Establishment  is  truly 
admirable,  which  admitted  the  Life  of  Philip  Henry  (often  referred  to  ni  these  pages) 
into  his  collection  of  Ecclesiastical  Biography — with  the  admission,  that  any  Noncon- 
formist of  superior  piety  would  also  have  found  a  place  in  his  work.  Wordsworth's  Ec- 
slesiastical  Biography — Preface,  p.  xviii. 

2  Esther  x.  3.  3  Prefoce  to  '  The  Country  Parson.' 
4  Conclusion  to  Mather's  '  Student  and  Pastor.' 


ADVERTISEMENT  TO  THE  FOURTH  EDITION. 


The  Writer  has  been  induced  to  send  out  this  New  Edition  in  what 
will  probably  be  considered  a  more  convenient  form.  Feeling  with  the 
eminently  learned,  and  modest  Melancthon,  that  '  to  be  single-handed  is 
to  be  weak,"  he  thankfully  acknowledges  assistance  derived  from  vari- 
ous sources  of  'substantial  profit.  Though  his  work  has  swelled  far  be- 
yond its  original  dimensions,  he  trusts  that  it  may  be  a  Manual  of  Minis- 
terial responsibilities,  privileges,  and  encouragements,  illustrative  of  the 
elevated  standard  of  our  Ordination  engagements,  and  stimulating  to  their 
more  devoted  and  cheerful  exercise.  The  time  allowed  him  for  revision 
enables  him  to  bring  out  this  Edition  with  far  greater  satisfaction  to  him- 
self than  any  that  have  preceded  it.  He  only  entreats,  that  those  who 
gain  from  it  any  instruction  or  interest,  will  follow  it  with  their  prayers, 
that  it  may  conduce  to  the  grand  designs  of  tlie  Christian  Ministry.  May 
the  prayer  of  an  old  Writer*  upon  this  subject  be  speedily  and  largely 
fulfilled,  that  our  '  God  would  give  unto  his  Church  pious  and  faithful 
Pastors,  and  unite  us  together  that  we  may  be  One  in  Him ;  praisincr 
Him  with  heart,  tongue,  and  whole  life,  so  that  in  a  blessed  immortality 
freely  vouchsafed  to  us,  we  may  enjoy  the  presence  of  the  Chief  Shep- 
herd, our  Mediator  Jesus  Christ,  throughout  eternity.' 

Old  Newton  Vicarage, 

September  17,  1835. 

1  Scott's  Continuation  of  Milner,  ii.  180 

2  Nic.  Heminingii  Pastor.  Pref.  As  his  book  is  little  known,  the  Writer  is  tempted  to 
transcribe  the  beautiful  dedicatory  prayer,  in  the  spirit  of  which  he  has  endeavoured  to 
conduct  his  own  more  extended  work — '  Te,  principem  peistorem,  Domine  Jesu  Christe 
invoco;  qui  solus  animam  tuain  pro  ovibus  dedisti,  ut  eas  e  faucibus  lupi,  qui  est  Dia- 
bolus,  eriperes.  Solus  oves  tuas  in  ovile  tuum  humcris  tuis  portasti.  Solus  sanguine  tuo 
pretioso  lavisti.  Spiritu  tuo  sancto  sanas,  et  pabulo  seternse  vitae  pascis.  Tibi  supplico, 
ut  mihi  indignissimo  servo  tuo  adesse  tua  gratia  velis,et  ea  scribenti  suggerere  ex  fontibus 
verbi  tui  digncris,  quae  ad  piam  faciant  instructionem  eorum,  quibus  oves  tuas  pascendas 
commendasti,  quibusque  noinen  quod  tibi  soli  proprium  est,  communicasti ;  nempe  ut 
dicantur  ovium  tuarum  pastores,  tuam  solius  voceiu  sonantes,  quam  solum  ut  oves  tuae 
agnoscunt ;  ita  te  solum  norunt,  et  sequuntur  pastorem.  Nam  in  te  uno  omnes  sinceri 
pastores  unuin  sunt ;  quia  una  est  vox  omnium,  qua  tu  aggregas  oves  tibi,  quaque  pascis  in 
amfenissimis  tuis  pratis  aggregatas,  ac  fontibus  salutis  liberalissime  potas  ac  reficis.  Ut 
igitur  Ministris  tuis,  quos  pastorum  nomine  dignaris,  optimi  vivendi,  agendique  modum 
praes  ribim,  tii  cHicito:  et  simul  da  gratiam,  ut  ipse  cum  illis  juxta  disciplinae  prsscriben- 
dae  normam,  vitarn  totam  peragam ;  donee,  curriculo  vits  praesentis  expleto,  tibi,  qui 
Episcopus  animarum  nostrarum  es,  tradam  spiritum  quem  dedisti.  Tibi  pastori  animarum 
nostrarum,  ac  soli  Deo  cum  Patre  et  Spiritu  Sancto,  sit  benedictio,  et  gloria,  et  sapientia^ 
et  gratianun  actio,  honor  et  virtus,  et  robur  in  secula  seculomm.     Amen,    Amen. 


ADVERTISEMENT  TO  THE  SIXTH  EDITION. 


The  Writer,  not  willing  needlessly  to  extend  the  dimensions  of  his 
work,  has  refrained  from  much  enlargement,  except  in  one  chapter — 
(Part  V.  Chap,  v.)  where  the  importance  of  the  subject  appeared  to  call 
for  a  more  full  consideration.  This  Chapter — for  the  use  of  the  Pur- 
chasers of  the  former  Editions,  as  well  as  from  a  desire  to  give  a  more 
comprehensive  view  than  the  limits  of  this  work  W'ould  admit — he  has 
published  in  a  separate  and  enlarged  form. 

Feeling  as  he  does  the  circumstances  of  the  times,  to  give  a  deepened 
tone  of  responsibility  to  our  work,  he  has  only  to  commend  to  his  beloved 
— specially  to  his  younger  brethren — the  two  Apostolical  determinations, 
as  comprising  all  the  principles  of  Ministerial  efficiency : 

"  We  will  give  ourselves  continually  to  prayer,  and  to  the  Ministry  of 
the  Word."     Acts  vi.  4. 

"  I  determined  not  to  know  any  thing  among  you,  save  Jesus  Christ 
and  him  crucified."     1  Cor.  ii.  2. 

Old  Newton  Vicarage, 

March  20,  1844. 


THE  CHRISTIAI  MIIISTRT. 


PART  I. 

GENERAL   VIEW  OF  THE   CHRISTIAN  MINISTRY. 


CHAPTER  I. 

THE    DIVINE    ORIGIN    AND    INSTITUTION    OP    THE    CHRISTIAN 

MINISTRY. 

The  Church  is  the  mirror,  that  reflects  the  whole  effulgence  of 
the  Divine  character.  It  is  the  grand  scene,  in  which  the  perfections 
of  Jehovah'  are  displayed  to  the  universe.  The  revelations  made 
to  the  Church — the  successive  grand  events  in  her  history — and, 
above  all — the  manifestation  of  "  the  glory  of  God  in  the  Person  of 
Jesus  Christ" — furnish  even  to  the  heavenly  intelligences  fresh  sub- 
jects of  adoring  contemplation.^ 

The  means  also  employed  in  the  building  of  the  Church  are 
equally  illustrative  of  the  wisdom  of  their  great  Author.  The  ex- 
hibition of  Almighty  "  strength  made  perfect  in  weakness"  effect- 
ually secures  the  important  end — "  that  no  flesh  should  glory  in 
his  presence."  A  separate  order  of  men  were  consecrated  to  the 
great  work  of  laying  the  foundation,  and  raising  the  superstruc- 
ture, of  his  Church.  Twelve  only  were  included  in  the  original 
institution,  with  a  commission,  bounded  at  first  within  the  scanty 
extent  of  "  Immanuel's  land  ;"  but  afterwards  enlarged  with  a  ten- 
der of  the  promised  blessing  to  "  every  creature. "^  As  the  work 
increased  upon  them,  the  necessity  for  a  corresponding  increase  of 
labourers  became  apparent.  To  provide  for  this  exigency,  the 
Great  Mediator  had  delegated  the  power  of  his  own  commission  to 

1  See  Ephes.  iii.  10.  2  See  1  Peter  i.  12. 

3  Matt.  X.  1 — G;  xxviii.  18 — 20.    Mark  xvi.  15.     Luke  xxiv.  47. 


12  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

his  faithful  labourers.'  Thus  invested  with  plenary  authority, 
they  "  ordained  elders  in  every  Church,"  (who  were  acknowledged 
to  be  "  made  overseers  over  the  flock"  by  the  appointment  of  the 
Holy  Ghost"2)  and  entrusted  the  power  of  ordination  successively 
to  others,^  for  the  continuance  of  the  function — according  to  the 
special  promise — '•  unto  the  end  of  the  world."'^  Not  indeed  that 
the  Lord  has  transferred  to  men  his  supreme  authority  ;  but  he 
has  exercised  the  right  of  the  master  workmen  in  the  choice  of  his 
own  instruments.  And  as  in  fact  no  instrumentality  was  needed, 
his  selection  of  the  delegates  of  his  commission,  and  the  represent- 
atives of  his  person,  is  an  act  of  grace  ;  exercising  our  humility  in 
the  submission  to  men  of  like  infirmities  with  ourselves,  and  our 
love  in  this  cementing  bond  of  reciprocal  interest.^  '  Thus  every 
step  in  the  way  of  our  salvation  hath  on  it  the  print  of  infinite 
majesty,  wisdom,  and  goodness  ;  and  this  among  the  rest,  that 
men,  sinful,  weak  men,  are  made  subservient  in  that  great  work, 
of  bringing  Christ  and  souls  to  meet ;  that  by  "  the  foolishness  of 
preaching"  (or  what  appears  so  to  carnal  wisdom)  the  chosen  of 
God  are  called,  and  come  unto  Jesus,  and  are  made  wise  unto  sal- 
vation ;  and  that  the  life,  which  is  conveyed  to  them  by  the  word 
of  life  in  the  hands  of  poor  men,  is  by  the  same  means  preserved 
and  advanced.'^ 

The  Great  Head  of  the  Church  has  ordained  three  grand  reposi- 
tories of  his  truth.  In  the  Scriptures  he  has  preserved  it  by  his 
Providence  against  all  hostile  attacks.  In  the  hearts  of  Christians 
he  has  maintained  it  by  the  Almighty  Energy  of  his  Spirit — even  un- 
der every  outward  token  of  general  apostacy.''  A^id  in  the  Chris- 
tian Ministry  he  has  deposited  "  the  treasure  in  earthen  vessels" 
for  the  edification  and  enriching  of  the  Church  in  successive  ages. 

This  sacred  office  is  administered  by  agents.  Divinely-called 
through  the  medium  of  lawful  authority,^  and  entrusted  with  the 
most  responsible  and  enriching  blessing  ;'  rendering  the  highest 
possible  service  to  their  fellow-men,  because  that  most  nearly  con- 
nected Avith  the  glory  of  the  Saviour.  In  the  comprehensive  view 
given  of  the  office  (Eph.  iv.  7 — 16.)  the  grandeur  of  its  introduction 
is  shewn  to  have  been  prefigured  by  the  glorious  descent  and  as- 
cent of  Jehovah  upon  Mount  Sinai.'"     This  inestimable  gift  to  the 

1  See  John  xx.  21.  2  Acts  vi.  1—6 ;  xiv.  23 ;  xx.  28. 

3  2  Tim.  ii.  2.     Titus  i.  5.  4  Matt,  xxviii.  20. 

5  See  Calvin's  Instit.  Book  iv.  c.  iii.  1.     Compare  Leighton's  Exposition  of  Isaiah  vi.  8. 
Works,  Vol.  ii.  406,  407,  Jermcnt's  edition. 
*  Leighton  on  1  Peter  v.  2.  ">  Compare  1  Kings  xix.  IS,  with  Rom.  xi.  4,  5. 

8Gal.  i.  1.     Acts  xiii.  2,  3.  9  1  Tim.  i.  11. 

1"  Compare  Psalm  Ixviii.  7—18,  with  Ephes.  iv.  8 — 10. 


DIVINE    ORIGIN    AND    INSTITUTION.  13 

Church,  in  its  original  grant  and  institution,  belongs  to  the  media- 
torial work  of  the  Son  of  God,  as  the  purchase  of  his  humihation, 
and  the  immediate  result  of  his  investiture  with  glory.'  The  liio-h 
pre-eminence  of  this  gift,  as  well  as  the  efficiency  of  its  operations, 
appears  in  its  distributive  variety  of  office.^  The  privileges  com- 
municated to  the  Church  by  its  instrumentality,  are  union  with 
her  glorious  Head,  and  the  communion  of  the  several  members 
with  others  in  their  diversified  relations,  and  mutual  dependencies. 
Thus  the  body  "  cometh  in  the  unity  of  the  faith,  and  of  the 
knowledge  of  the  Son  of  God,  unto  a  perfect  man."^  Each  mem- 
ber contributes  to  the  estabhshment  of  the  system.  That  tossing 
instability  of  profession,  which  is  connected  with  so  much  of  doc- 
trinal and  practical  error,  is  powerfully  resisted.  Party  spirit  melts 
away  4n  the  atmosphere  of  love.^  The  w^hole  body,  "  growing  up 
into  its  Head  in  all  things,"  is  enriched  by  the  mutual  impartation 
of  the  gifts  severally  distributed  to  the  members,  each  of  whom 
readily  forgets  his  own  proper  individuahty  in  a  considerate  regard 
to  the  general  interest.*  How  decisively  does  this  entire  view  of 
the  Christian  Ministry  mark  its  Divine  original !  And  surely  it 
is  not  easy  to  conceive  of  a  machine  better  adapted  for  the  grand 
purposes  which  it  was  intended  to  subserve — the  completion  of  the 
Church  and  the  regeneration  of  the  world.  Suppose  it  to  be  in  its 
full  effective  operation — how  admirably  is  it  framed  to  make  the 
Church  the  most  important  blessing  to  the  world  !  What  an  ex- 
tensive medium  of  pouring  forth  the  light  and  life  of  the  Gospel 
upon  a  benighted  world  !  What  a  vast  and  valuable  body  of  mor- 
al influence  w^ould  it  spread  throughout  its  widely  expanded  sphere  ! 
How  would  its  wise  and  kindly  control  of  "  the  madness  of  the  peo- 
ple" impose  a  check  even  upon  the  political  convulsions  of  the 
earth  !  And  what  an  unlimited  flow  of  national,  social,  and  individ- 
ual blessing  would  be  communicated  to  our  own,  and  to  every  land 
through  this  divinely-appointed  channel ! 

We  may  remark  in  this  great  system  of  agency,  the  illustration 
of  the  Unity  of  the  Divine  will  and  purposes  in  the  administration 
of  the  Church.  From  each  of  the  Sacred  Persons  in  the  Godhead 
did  this  holy  office  originate  :  "  God  hath  giveti  to  us  the  Minis- 
try of  Reconciliation.''^^  Yet  was  it  also,  as  w^e  have  seen,  the 
gift  of  his  exalted  Son — promised  by  him  to  the  Church  before 
his  departure  fiom  the  earth  ;''  communicated  as  the  first  act  of  his 
glorious  power  in  "  filling  all  things  ;^  and  sealed  in  every  instance 

1  Verses  S— 10.  2  Verses  11,  12.  3  Verses  12,  13. 

<  Verse  14.  5  Verses  15,  16.  «  2  Cor.  v.  18. 

T  Matt,  xxvii.  19,  20.  8  psalm  Ixviii.  18.  with  Eph.  iv.  10,  11. 


14  VIEW    OF    THE    CHRISTIAN    MINISTRY  I 

by  his  joint  commission. ^ — At  the  same  time  is  this  office  emphat- 
ically called  "  the  Ministration  of  the  Spirit."^  It  is  his  authori- 
ty, that  calls  to  the  work^ — his  guidance,  that  directs  in  it* — and 
his  influence,  that  supplies  the  needful  furniture  of  gifts  and  gra- 
ces.5  Thus  do  the  institutions  of  the  Gospel  exhibit  its  deeper  and 
more  mysterious  doctrines.*  The  three  adorable  persons  are  sev- 
erally and  distinctly  glorified.  The  ministry  has  an  equal  concern 
and  dependence  upon  each,  and  owes  eiqual  honour  and  service  to 
each.  Tracing  therefore  this  sacred  ordinance  to  the  footstool  of 
the  eternal  throne,  with  what  prostration  of  soul  should  we  bind 
ourselves  to  its  solemn  obligations  !  "  Mine  eyes" — saith  the  Evan- 
geUcal  prophet — "  have  seeii  the  King,  the  Lord  of  Hosts — Here 
am  !"■ — was  his  answer  to  the  sacred  voice — "  send  me."^ 

Nor  can  we  wonder  to  see  "  the  chiefest  of  the  Apostles"  unable 
to  express  his  overwhelming  sense  of  his  responsibility — -"  Who  is 
sufficient  for  these  things  ?"*  Who,  whether  man  or  angel,  "  is 
sufficient"  to  open  "  the  wisdom  of  God  in  a  mystery" — to  speak 
what  in  its  full  extent  is  "  unspeakable" — to  make  known  that 
which  "  passeth  knowledge" — to  bear  the  fearful  weight  of  the  care 
of  souls  ?  Who  hath  skill  and  strength  proportionate  ?  Who  has 
a  mind  and  temper  to  direct  and  sustain  so  vast  a  work  ?  If  our 
Great  Master  had  not  himself  answered  these  appalling  questions 
by  his  promise — "  My  grace  is  sufficient  for  thee  ;"^  and  if  the  ex- 
perience of  faith  did  not  demonstrably  prove,  that  "  our  sufficiency 
is  of  God  ;">°  who,  with  an  enlightened  apprehension,  could  enter 
upon  such  an  awful  service  ;  or,  if  entered,  continue  in  it  ? 

But  how  solemn  is  the  sanction— infinitely  above  all  human 
authority — stamped  and  engraven  upon  the  sacred  office  !  And 
how  tremendous  the  guilt  of  rejecting  its  commission  ! — "  He  that 
heareth  you,  heareth  me  ;  and  he  that  despiseth  you,  despiseth 
me  •  and  he  that  despiseth  me,  despiseth  him  that  sent  me."" 


CHAPTER  II. 


THE    DIGNITY    OF    THE    CHRISTIAN    MINISTRY. 

The  Divine  original  of  the  Christian  Ministry  has  already  open- 
ed a  view  of  its  dignity  far  above  any  earthly  honour  or  elevation, 

1  Gal.  i.  ] .  2  2  Cor.  iii.  9.  3  Acts  xiii.  2.  ■«  Ibid.  xvi.  6,  7. 

5  1  Cor.  xii.7— 11.    «  See  Ibid.  4—6.  ^  isaiah  vi.  5— 8.  »  2  Cor.  ii.  16. 

9  Ibid.  xii.  9.  "  Ibid.  iii.  5.  "  Luke  x.  16. 


ITS    DIGNITY.  16 

and  such  as  the  infidel  scoff  can  never  degrade.  An  institution — 
introduced  into  the  world,  and  confirmed  to  the  Church,  with  such 
solemn  preparation — conversant  with  the  interests,  and  entrusted 
with  the  charge,  of  immortal  souls — ordained  as  the  main  instru- 
ment for  the  renovation  of  the  world,  and  the  building  up  of  the 
Church — cannot  be  of  inferior  eminence.  The  office  of  "  fellow- 
worker  with  God"'  would  have  been  no  mean  honour  to  have  con- 
ferred upon  the  archangel  nearest  the  everlasting  throne.  It  form- 
ed the  calling,  the  work,  and  the  delight  of  the  Lord  of  glory  du- 
ring his  last  years  of  abode  upon  earth ;  and  was  established  by 
himself  as  the  standing  ordinance  in  his  Church,  and  the  medium 
of  the  revelation  of  his  will  to  the  end  of  time.  He  has  not  indeed 
(as  the  judicious  Calvin  observed) — '  called  his  ministers  into  the 
function  of  teaching,  that,  after  they  have  brought  the  Church  un- 
der, they  may  usurp  to  themselves  the  government ;  but  that  he 
may  use  their  faithful  diligence  to  associate  the  same  to  himself. 
This  is  a  great  and  excellent  thing,  for  men  to  be  set  over  the 
Church,  that  they  may  represent  the  person  of  the  Son  of  God.'^ 
The  dignity  however  of  the  sacred  office  belongs  to  a  kingdom 
"  not  of  this  world."'  It  is  distinguished  therefore,  not  by  the  pass- 
ing glitter  of  this  world's  vanity,  but  by  eternal  results,  productive, 
even  in  their  present  influence,  of  the  most  solid  and  enduring  hap- 
piness.^ For  surely  it  is  '  the  highest  dignity,  if  not  the  greatest 
happiness,  that  human  nature  is  capable  of  here  in  this  vale  below, 
to  have  the  soul  so  far  enlightened  as  to  become  the  mirror,  or  conduit 
or  conveyor  of  God's  truth  to  others.'*  The  chastised  apprehension 
of  this  high  calling,  so  far  from  fostering  a  vain-glorious  spirit,  has  a 
direct  tendency  to  deepen  self-abasement  and  reverence.  For  can 
we  help  recoiling  from  so  exalted  an  office — from  handling  such 
high  and  holy  things  ?     What !     We  to  convey  life,  who  ourselves 

1  1  Cor.  iii.  9.  2  Cor.  vi.  1.  This  association  is  evidently  that  of  a  Minister  with 
God — and  not,  we  think,  (as  Doddridge  and  Macknight  have  supposed) — of  one  Minis- 
ter with  another.  Comp.  Rom.  xvi.  3,  9,  21.  Phil.  ii.  25,  iv.  3.  Philemon  1,  24.  "Yet 
all  is  of  God."  For  this  co-operation  is  "  God  working  in  us  to  will  and  to  do."  The 
strength  for  the  work  is  imparted — not  natural;  nor  was  there  any  " fellow- worker"  in 
the  first  principles  of  strength,  or  in  its  subsequent  increase.  '  Exmiium  elogium  Minis- 
terii,  quod,  cum  per  se  agere  possit  Deus,  nos  homunciones  tanquam  adjutores  adsciscat, 
et  tanquam  organis  utatur.'     Calvin  in  1  Cor.  iii.  9. 

2  Calvin  on  John  iii.  29.  3  John  xviii.  36 

■*  Burnet  beautifully  illustrates  the  honourable  designations  of  the  holy  office.  Pastoral 
Care,  ch.  1.  Compare  also,  Chrysostom  De  Sacerdotio,  book  iii.  Gregory  Nazianzen's 
Oration,  appended  usually  to  Chrysostom,  and  Bowles'  Pastor  Evangelicus — 1665.  12mo. 
Pref  An  old  writer  expatiates  upon  no  less  than  forty-three  Scriptural  appellations  of  its 
dignity  and  usefulness.  Sal  Terrae.  cap.  ii.  by  T.  Hall.  12mo.  Francof.  1658.  Ano- 
ther writer  counts  sixty  names,  more  or  less  applying  to  "  the  diversities  of  operations," 
in  the  Ministry.  Hottingeri  Typus  Pastoris  Evangelici.  12mo.  Basil.  1741.  The 
remark  of  one  of  the  Reformers  carries  with  it  a  valuable  lesson, — '  De  nomine  observan- 
dum — vocari  Mirdsterium  non  Magisterium.'     Buceri  De  Vi  et  Usu  S.  Min. 

5  Mather's  Student  and  Pastor,  p.  161. 


16  VIEW    OF    THE    CHRISTIAN   MINISTRY  : 

are  dead  !  We,  so  defiled,  to  administer  a  service  so  pure,  so  puri- 
fying !  "  Woe  is  me" — said  one  of  old,  when  contrasting  this  hon- 
our with  his  personal  meanness — "  for  I  am  undone  ;  for  I  am  a 
man  of  unclean  lips."'  How  can  we  think  of  this  vast  commission 
— this  momentous  trust,  but  as  an  act  of  most  undeserved  favour  P 

But  let  the  remembrance  of  this  sacred  dignity  give  a  deeper 
tone  of  decision  to  our  ministrations.  '  A  Pastor' — remarks  Bish- 
op Wilson — '  should  act  with  the  dignity  of  a  man,  who  acts  by 
the  authority  of  God'^ — remembering,  that  while  we  speak  to  men, 
we  speak  in  God's  stead.'  And  this  is  the  true  Scriptural  standard 
of  our  work — "  As  we  were  allowed  of  God" — said  the  great  Apos- 
tle— "  to  be  put  in  trust  with  the  Gospel,"  (the  highest  trust  that 
ever  could  be  reposed  in  man)  "  even  so  ice  speak  ;  not  as  pleasing 
men,  but  God,  which  trieth  our  hearts."*  Let  it  also  connect  itself 
with  its  m,ost  responsible  obligations — that  we  disgrace  not  the 
dignity — that  we  live  under  the  constraint — of  our  high  calling — 
"  Ye  are  the  salt  of  the  earth.  Let  not  the  salt  lose  its  savour. 
Ye  are  the  light  of  the  world.  Let  your  light  shine  before  men" 
— are  the  impressive  exhortations  of  the  Great  Master.'^  "  Neglect 
not" — said  the  great  Apostle — "  the  gift  of  God  that  is  in  thee  :  stir 
it  up"^  by  the  daily  exercises  of  faith,  self-denial,  and  prayer, 
duesnel  observes — '  What  courage,  what  boldness,  what  freedom 
ought  the  dignity  of  the  Ministry  to  give  a  bishop  or  priest ;  not 
for  his  own  interests,  but  for  those  of  the  Church  ;  not  through 
pride,  but  fidelity  ;  not  while  he  employs  carnal  means,  but  while 
he  makes  use  of  the  armour  of  God."^  '  The  moment  we  permit* 
ourselves  to  think  Hghtly  of  the  Christian  Ministry,  our  right  arm 
is  withered  ;  nothing  but  imbecility  and  relaxation  remains.'^  But 
let  the  weight  of  this  dignity  be  relieved  by  Evangelical  encour- 
agement— The  ministration  of  the  Spirit  and  of  righteousness 
constitutes  the  chief  glory  of  the  evangelical  economy.  "  There- 
fore," says  the  Apostle,  after  an  exhibition  of  its  pre-eminent  excel- 
lency— "seeing  we  have  this  Ministry^^ — so  richly  endowed,  so 
freely  vouchsafed — "  as  we  have  received  mercy,  loe  faint  7ioty^ 

A  sense  of  the  dignity  of  our  office — accurately  formed,  carefully 
maintained,  and  habitually  exercised — is  therefore  of  the  highest 
importance.  It  elevates  the  standard  of  Christian  consistency  even 
in  the  prospective  consideration  and  choice  of  the  work.     For  what 

1  Isa.  vi.  5.  2  See  Eph.  iii.  8.     1  Tim.  ii.  12. 

3  Sacra  Privata.  Comp.  2  Cor.  v.  20.  «  1  Thess.  ii.  4. 

5  Matt.  V.  13 — 16.     See  an  awakening  appeal  in  the  conclusion  of  Bishop  Taylor's 
first  sermon  on  the  Minister's  duty  in  life  and  doctrine.     Works,  Vol.  vi. 
«  1  Tim.  iv.  14.    2  Tim.  i.  6.  ^  On  2  Cor.  iii.  8.    Comp.  Daven.  in  Col.  i.  1. 

8  Hall  on  the  Discouragements  and  Supports  of  the  Ministry,  p.  51.         *  2  Cor.  iv.  1, 


ITS    USE    AND    NECESSITY.  17 

is  unsuitable  to  the  Ministerial  character  is  obviously  unsuitable  to 
the  probationer  for  the  Ministry.  In  the  actual  discharge  also  of 
duty,  the  mind  will  thus  be  excited  to  a  more  solid  and  devoted 
consecration ;  and  the  whole  man  will  be  gradually  formed  in  this 
heavenly  mould — exalted,  not  elated.  Dignity  of  character  will 
thus  correspond  with  dignity  of  station.  The  "office"  will  be 
"  magnified'"  in  perfect  harmony  with  the  lowliest  personal  humil- 
ity— and,  indeed,  never  more  eminently  displayed,  than  in  the  ex- 
ercises of  genuine  humility ;  the  man  invested  with  these  high  re- 
sponsibihties  sinking  in  the  dust  as  an  "  unprofitable  servant."^ 


CHAPTER  III. 


THE    USES    AND    NECESSITY    OF    THE    CHRISTIAN    MINISTRY. 

'  Because  the  nature  of  things  consisting,  as  this  doth,  in  action, 
is  known  by  the  object  whereabout  they  are  conversant,  and  by 
the  end  or  scope  whereunto  they  are  referred ;  we  must  know  that 
the  object  of  this  function  is  both  God  and  men :  God,  in  that  he 
is  publicly  worshipped  of  his  Church  ;  and  men,  in  that  they  are 
capable  of  happiness  by  means,  which  Christian  discipline  appoint- 
eth.  >So  that  the  sum  of  our  lohole  labour  in  this  kind  is  to  hon- 
our God,  and  to  save  men.^ 

The  ministry  of  the  word  was  ordained  for  the  planting  and 
watering*  of  the  Church.  The  epistles  were  written  to  the  respec- 
tive churches,  which  had  been  planted  by  the  preaching  of  the 
gospel — to  supply  the  place  of  an  oral  ministry — to  reduce  them  to 
church  order  and  unity — to  confirm  them  in  Christian  steadfast- 
ness, and  to  advance  them  to  Christian  perfection.  The  several 
individuals  also  addressed  were  the  fruits  of  this  ministry.     Timo 

1  See  Rom.  xi.  13. 

2  The  views  of  Philip  Henry  were  truly  worthy  of  his  high  office.  Thus  he  wrote  on 
the  day  of  his  ordination — '  I  did  this  day  receive  as  much  honour  and  tcork  as  ever  I 
shall  be  able  to  know  what  to  do  with.  Lord  Jesus!  proportion  supplies  accordin<jly.' 
Two  scriptures  he  desired  might  be  written  in  liis  heart.  2  Cor.  vi.  4,  5.  and  2  Chron. 
xxix.  11.  And  so  influential  were  these  views  in  maintaining  a  course  of  deep-toned 
humility,  'that  he  laid  himself  out  with  as  much  diligence  and  vigour,'  in  a  very  con- 
tracted sphere,  'as  if  he  had  the  oversight  of  the  greatest  and  most  considerable  parish  in 
the  country.'  P.  Henry's  Life,  (Williams's  Edition)  p.  38;  which  Dr.  Chalmers  has 
justly  characterized,  as  '  one  of  the  most  precious  religious  biographies  in  our  language.' 
Oh !  for  a  large  supply  of  such  Ministers  in  every  department  of  the  Church  of  God ! 

3  Hooker,  book  v.  76.  The  Divine  purpose  respecting  the  Church  most  harmoniously 
combines  these  two  ends — "  I  will  place  salvation  in  Zion  for  Israel  my  glory."    Is.  xlvi.  13. 

*  See  1  Cor.  iii.  6. 


18  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

thy,  Titus,  and  Philemon  appear  to  have  been  "  begotten  in  Christ 
Jesus,"  through  the  ministry  of  Paul ;  as  were  probably  "  the  elect 
lady  and  her  children,"  and  the  beloved  Gains,  "  the  seals  of  the 
apostleship"  of  John.^ 

Thus  has  this  great  ordinance  of  the  Gospel  regard  to  the  con- 
tinual progress  of  the  Church,  both  in  its  collective  body,  and  in 
the  several  states  of  its  individual  members.  It  was  given  "for 
the  perfecting  of  the  saints,  for  the  edifying  of  the  body  of  Christ."^ 
There  was  not  only  a  foundation  to  be  laid,  but  a  building  to  be 
raised.  Elementary  truths  were  to  be  carried  to  perfection.^  Con- 
stant superintendence  was  needed  even  in  the  most  flourishing 
churches.  The  administration  of  the  word  was  the  appointed  rem- 
edy to  "  perfect  that  which  was  lacking  in  the  faith"  of  the  Thes- 
salonians.*  Peter  wrote  his  second  epistle  to  those  that  "  were  es- 
tablished in  the  faith  ;"  yet  "  he  would  not  on  that  account  be  neg- 
ligent to  put  them  always  in  remembrance  of  these  things."^  For 
the  same  reason  the  beloved  disciple  wrote  to  the  Church ;  "  not" — 
said  he — "  because  ye  know  not  the  trtith,  hut  because  ye  know  itJ^' 

The  primary  use,  therefore,  of  this  holy  function  is,  as  we  have 
already  observed,  the  channel  of  communication  from  the  Head  to 
the  several  members  of  the  body.  Its  more  specific  uses  may  be 
readily  collected  from  the  various  scriptural  illustrations  of  the  of- 
fice— each  bearing  a  relation  to  the  nature  of  the  ministration,  and 
the  necessities  of  the  charge.  If  the  Church  be  called  a  flock,  the 
Minister  is  the  pastor  to  "  seek  that  which  is  lost — to  strengthen 
the  diseased — to  heal  the  sick — to  bring  again  that  which  was. 
driven  away ;"  in  a  word,  to  shepherd  the  flock  in  all  the  exercises 
of  tenderness,  consideration,  and  care,  that  belong  to  this  endear- 
ing character.''  If  the  family  of  Christ  be  an  household,  the  Min- 
ister is  "  the  faithful  and  wise  steward,"'  who  dispenses  the  provis- 
ion of  the  house  according  to  the  necessities  of  its  several  members. 
If  the  Church  of  God  be  a  city,  he  is  the  watchman^  to  wake  and 
warn  slumberers  of  their  peril.  If  it  be  a  husbandry,  he  is  the  "  la- 
bourer,"'" to  plant  and  water  the  soil — to  cleanse  the  earth— to 
watch  the  growth  of  the  plant — and  instrumentally  to  bring  for- 
ward the  harvest.  If  it  be  a  building,  he  is  the  "  Master-builder,"" 
to  build  upon  the  "  sure  foundation"  lively  stones — a  spiritual  liouse 
• — "  growing  into  an  holy  temple  of  the  Lord,  builded  together  for 
an  habitation  of  God  through  the  Spirit."'^     jf  there  be  a  treaty  of 

1  See  the  inscriptions  to  the  several  epistles  to  those  individuals,  and  Philemon  19. 

2  Eph.  iv.  12.  3  Comp.  1  Cor.  ii.  6.     Heb.  vi.  1,  2.  ^  See  1  Thess.  iii.  10,  11. 
5  2  Peter  i.  12.                          «  1  .Tohn  ii.  21.  ^  Ezekiel  xxxiv.  4. 

8  Luke  xii.  42.  »  Ezek.  xxxiii.  7.  '">  1  Cor.  iii.  9. 

11  Ibid.  10.  12  1  Peter  ii.  5.     Eph.  ii.  20—22. 


ITS    USE    AND    NECESSITY.  19 

peace  to  be  negotiated  between  the  Majesty  of  heaven  and  a  world  of 
rebels,  he  is  the  ambassador,  entrusted  with  "  the  Ministry  of  rec- 
onciUation ;"  and  praying  them  in  Christ's  stead — "  Be  ye  recon- 
ciled vmto  God."' 

We  do  not  limit  the  infinite  extent  and  power  of  Divine  grace, 
when  we  speak  of  the  necessity  of  the  Christian  Ministry.  These 
uses  of  the  sacred  institution  are  not  and  cannot  be  necessary  to 
God,  as  if  he  were  unable  to  work  without  them.  But  they  are 
such  as  he  has  appointed  and  made  necessary  in  the  constituted 
order  of  means,  for  the  accomplishment  of  his  own  purposes  of 
mercy  to  the  world.^  His  sovereign  pleasure  has  ordained  this  of- 
fice as  a  first  hnk  of  means  in  the  chain  of  salvation ;  so  that  with- 
out a  Ministry  there  should  be  no  hearing  of  the  word — conse- 
quently no  faith  in  the  only  Saviour  of  whom  it  speaks — no  calling 
upon  his  name — no  salvation.*  It  is  not  our  province  to  prescribe 
what  he  might  have  done,  but  to  mark  the  consummate  wisdom 
of  what  he  has  done,  and  to  exercise  the  humility  of  faith,  when 
we  cannot  discern  the  reasons  of  his  dispensations.  Doubtless  he 
might  have  instructed  as  well  as  converted  Paul  by  a  miracle;  but 
it  was  his  pleasure  to  direct  him  to  a  fellow-sinner  for  the  explicit 
revelation  of  his  wiU.*  The  angel  also  might  have  been  an  in- 
structor to  Cornelius ;  but,  in  order  to  maintain  the  order  of  the 
divine  oeconomy,  the  Ministry  of  the  word  was  made  the  medium 
of  conveying  evangelical  light  to  his  soul.^  This,  therefore,  is  the 
ordained  means  of  conversion,  and  of  subsequent  establishment  in 
every  stage  of  the  Christian  life  ;  and  its  necessity  must  continue 
while  there  is  a  single  sinner  to  be  brought  into  the  family  of  God, 
or  a  single  grace  in  the  heart  of  the  saint  to  advance  to  perfection." 

1  1  Cor.  V.  20.  2  Comp.  James  i.  18.     Eph.  iv.  12.  13. 

3  Rom.  X.  13 — 16.  1  Cor.  i.  21.  Thus  also  the  destitution  of  the  Ministry  is  the  dark 
sign  of  the  departure  of  the  presence  of  God  from  the  Church.  Compare  2  Chron.  xv. 
3.     Hosea  iii.  5. 

4  Acts  ix.  10—17.  5  Ibid.  X.  3—6. 

6  It  is  a  weighty  remark  of  Hooker's,  that  '  religion  without  the  help  of  a  spiritual 
Ministry  is  unable  to  plant  itself  Which  assertion,' — says  he, — 'needcth  no  further 
confirmation.  If  it  did,  I  could  easily  declare,  how  all  things  which  are  of  God,  he  hath 
by  wonderful  art  and  wisdom  soldered  as  it  were  together  by  the  glue  of  nmtual  assist- 
ance, appointing  the  lowest  to  receive  from  the  nearest  to  themselves  what  the  influence 
of  the  highest  yieldeth.  And  therefore  the  church,  being  the  most  absolute  of  all  his 
works,  was  in  reason  to  be  also  ordered  with  like  harmony,  that  what  he  worketh  might, 
no  less  in  grace  than  in  nature,  be  effected  by  hands  and  instruments,  duly  subordinated 
to  the  power  of  his  own  Spirit.'  Book  v.  76.  Mosheim  observes  to  the  same  purport, 
that  the  best  system  of  religion  must  necessarily  either  dwindle  to  nothing,  or  be  egre- 
giously  corrupted,  if  it  is  not  perpetually  inculcated  and  explained  by  a  regular  and 
standing  Ministry'  Eccles.  Hist.  Cent.  i.  part.  ii.  chap.  ii.  '  Not  even,' — says  Calvin, — 
'  is  the  light  and  heat  of  the  sun — not  even  is  meat  and  drink,  so  necessary  for  the  sup- 
port and  cherishing  of  our  present  life,  as  the  Apostolical  and  Pastoral  Office  for  the  pres- 
ervation of  the  church  on  earth.'     Instit.  lib.  iv.  c.  iii.  3. 


20  VIEW    OF    THE    CHRISTIAN    MINISTRY: 


CHAPTER  IV. 

\ 

THE    TRIALS    AND    DIFFICULTIES    OF    THE    CHRISTIAN 
MINISTRY.' 

Our  Lord's  illustration  of  the  necessity  of  a  previous  counting 
of  the  cost  in  important  undertakings,  forcibly  applies  to  the  Chris- 
tian Ministry.2  Too  often  has  the  neglect  of  serious  and  prayerful 
calculation  given  awful  po\ver  to  the  temptation  to  draw  back  from 
so  momentous  a  work.  Indeed  no  previous  contemplation  can  give 
just  apprehensions  of  its  difficulties,  any  more  than  a  spectator  of 
the  field  of  battle  can  realize  the  intense  anxiety  of  the  actual  con- 
flict. Whatever  general  notions  of  a  serious  and  intelligent  char- 
acter may  be  attained,  much  will  yet  be  left,  that  experience  alone 
can  supply — much  that  will  enforce  the  exhortation  once  given  by 
a  veteran  to  a  young  soldier — "  Thou  therefore,  my  son,  be  strong 
in  the  grace  that  is  in  Christ  Jesus.  Thou  therefore  endure  hard- 
ness, as  a  good  soldier  of  Jesus  Christ"^  Indeed  the  difficulties 
of  this  work  to  the  considerate  conscientious  mind  must  exclude 
any  expectation  of  temporal  ease  and  comfort.  Many  other  tracks 
in  life  offer  a  large  promise  of  indulgence.  But  to  this  work  is 
most  especially  linked  the  daily  cross  :*  and  in  it  must  be  antici- 
pated severe  and  sometimes  overwhelming  trials — arising  from  the 
professing  church,  the  ivorld,  the  power  of  Satan,  and  ourselves. 

Our  relation  io  the  professing  church  is  associated  with  no 
common  difficulties.  How  instructive  are  the  deep  views  of  the 
apostolical  Eliot  on  this  work  !  '  He  looked  upon  the  conduct  of 
a  church,'  as  his  biographer  (Cotton  Mather)  informs  us,   '  as  a 

1  For  some  serious  and  important  views  of  this  subject  we  may  refer  to  Scougal's  Ser- 
mon on  the  Ministerial  function. 

2  Luke  xiv.  28 — 30.  Erasmus  justly  laments  the  evil  results  of  this  inconsideration — 
'Verura  ad  conciones  sacras  admittuntur,  interdum  etiam  assiliunt,  adolescentes,  leves, 
indocti,  quasi  nihil  fit  facilius,  quam  apud  populum,  exponere  Divinam  scripturam,  et 
abunde  sufficiat  perfricuisse  faciem,  et  abstersa  pudore  linguam  volverc.  Hoc  malum  ex 
60  fonte  manat;  quod  non  perpendifur,  quid  sit  ccclesiastici  concionatoris  turn  dignitas, 
turn  difficultas,  turn  utilitas.'  (Eccles.  Lib.  i.  p.  I.  Ed.  1535.)  Thus  also  an  excellent 
old  writer  reflects  upon  such  thoughtless  calculators — '  Hi  sane  non  tarn  soliciti  quajrerent 
onus,  cui  pares  non  sunt ;  si  cogitarent  qualis  sit  res  ovile  Christi ;  si  perpenderent, 
quam  pulchra  et  Deo  grata  sit  ovium  Christi  socictas;  in  cujus  medio  Doniinus  ille  est, 
cui  sol  et  luna  famulantur,  cui  adsunt  ministri  ejus  millia  millium,  et  decies  centena 
millia;  si  intelligerent,  quantae  molis  sit,  Christianam  conderc  gentcm;  hoc  est,  regnum 
Christi  crigere,  et  Satante  palatia  demoliri.'  N.  Hemmingii  Pastor.  l'2mo.  Lips.  p.  124. 
Comp.  Bowles's  Pastor,  Lib.  i.  c,  xiii.  3  2  Tim.  ii.  1 — 3, 

4  '  Evangelium  Christi  sincere  prcedicantibus  nunquam  deest  crux.'  Erasm.  The 
Apostle  connects  endurance  of  affliction  with  the  work  of  an  evangelist.  2  Tim.  iv.  5. 
See  Daven.  in  Col.  i.  2i,  29. 


ITS    TRIALS    AND    DIFFICULTIES.  21 

thing  attended  with  so  many  difficulties,  temptations,  and  humiUa- 
tions,  as  that  nothing  but  a  call  from  the  Son  of  God  could  have  en- 
couraged him  unto  the  susception  of  it.  He  saw  that  flesh  and  blood 
would  find  it  no  very  pleasant  thing  to  be  obliged  unto  the  oversight  of 
a  number,  that  by  a  solemn  covenant  should  be  hsted  among  the 
volunteers  of  the  Lord  Jesus  Christ ;'  that  it  was  no  easy  thing  to  feed 
the  souls  of  such  a  people,  and  of  the  children  and  the  neighbours, 
which  were  to  be  brought  into  the  same  sheep-fold  with  them ;  to 
bear  their  manners  with  all  patience ;  not  being  by  any  of  their 
infirmities  discouraged  from  teaching  of  them,  and  from  watching  and 
praying  over  them ;  to  value  them  highly,  as  the  flock  which  God 
purchased  with  his  own  blood,  notwithstanding  all  their  miscar- 
riages ;  and  in  all  to  examine  the  rule  of  scripture  for  the  warrant 
of  whatever  shall  be  done  ;  and  to  remember  the  day  of  judgment, 
wherein  an  account  must  be  given  of  all  that  has  been  done.  It 
was  herewithal  his  opinion  (as  the  great  Owen  expresses  it)  that 
notwithstanding  all  the  countenance  that  is  given  to  any  church 
by  the  public  magistracy,  yet  whilst  we  are  in  this  world,  those 
who  will  faithfully  discharge  their  duty  as  Ministers  of  the  gospel 
shall  have  need  to  be  prepared  for  suflferings  ;  and  it  was  in  a  sense 
of  these  things  that  he  gave  himself  up  to  the  sacred  Ministry.'^ 
We  need  scarcely  remark,  what  dexterity  of  application,  diligence 
of  labour,  "  discerning  of  spirits,"^  how  large  a  portion  of  "  the  meek- 
ness and  gentleness  of  Christ,"  of  his  yearning  compassion,  and  per- 
severing self-devotedness  is  here  required !  Except  we  realize  a 
high  estimation  of  the  Church,  the  constraining  influence  of  the 
Saviovu-'s  love,  and  the  upholding  prop  of  Almighty  grace,  what  is 
there  to  preserve  us  from  sinking  in  despondency  ? 

But  perhaps  here  our  chief  burden  lies  in  the  recollection,  that, 
hke  our  Divine  Master,  we  are  "  set  for  the  fall  and  rising  again  of 
many  in  Israel."^  For  if  it  be  joyous  to  convert,  how  afflicting  to 
harden,  by  our  ministry  ! — specially  in  the  fear,  that  the  more  live- 
ly is  its  energy  for  conversion,  in  the  same  proportion  is  its  influence 

1  Alluding  to  the  congregational  form  of  church  government  and  union,  which  was 
most  prevalent  in  America  in  Eliot's  time. 

2  Mather's  Magnaha— History  of  New  England,  book  iii.  pp.  183,  184. 

3  Nunc  si  reputemus  in  eodum  populo,  quanta  sit  varietas  sexuum,  setatum,  conditionis, 
Ingeniorum,  opinionum,  vitae,  institutionis,  consuetudinis,  quanta,  oportet  esse  prssditum 
prudentia,  ecclesiastum,  cui  sit  temperanda  oratio! — Erasnii  Ecclesiastes,  Lib.  i.  p.  9. 

*  Luke  ii.  34.  '  Since  I  was  ordained' — says  Mr.  Brown  of  Haddington — '  I  know  not 
how  often  it  hath  been  heavy  to  my  heart  to  think  how  much  this  scripture  (Isa.  vi.  9, 
10)  hath  been  fulfilled  in  my  ministry.  Frequently  I  have  had  an  anxious  desire  to  be 
removed  by  death  from  becoming  a  plague  to  my  poor  congregation.  Often,  however,  I 
have  tasked  myself,  and  have  considered  this  wish  as  my  folly,  and  begged  of  the  Lord, 
that,  if  it  was  not  for  his  glory  to  remove  me  by  death,  he  would  make  me  successful  in 
my  work.'     Life  and  Remains,  p.  18. 


22  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

for  judicial  condemnation.  And  though  even  "in  them  that  per- 
ish" we  ourselves  are  unto  God  "  a  sweet  savour  of  Christ ;"  yet 
under  the  sinking  pressure  we  can  but  sympathize  with  the  cry  of 
the  great  Apostle — "  Who  is  sufficient  for  these  things  ?"*  Truly 
our  office  is  no  negative  institution.  And  who  but  one  deeply  con- 
versant with  the  ijiomentous  realities  of  eternity  can  be  duly  fur- 
nished for  it  ? 

From  the  difficulties  with  the  worlds  unfaithfulness  to  our  Mas- 
ter furnishes  the  only  "  way  of  escape."  The  subject  matter  of 
our  commission  comes  into  immediate  contact  with  latent  and  deep- 
rooted  prejudices.  The  strongest  feelings  of  a  proud  nature  are 
brought  into  constant  play  against  our  unwelcome  tale :  so  that 
we  "  become  the  enemy,"  instead  of  the  friend  of  our  fellow-sinners, 
"  because  we  tell  them  the  truth. "^  The  sacrifice,  which  in  our 
Master's  name  we  demand,  of  the  cherished  objects  of  misplaced 
affections ;  the  exhibition  of  heavenly  pleasures,  far  nobler  in  their 
character,  and  more  permanent  in  their  enjoyment — yet  most  dis- 
tasteful to  the  natural  mind ;  the  certain  endurance  of  reproach  in 
the  service  of  the  Gospel — these  component  parts  of  our  commis- 
sion, even  from  the  voice  of  the  most  alluring  charmer,  excite  the 
enmity  of  the  carnal  mind  to  our  message,  and  to  the  messenger 
for  his  work's  sake.^  Does  not  our  personal  experience  furnish  rec- 
ollections of  the  mighty  influence  of  this  innate  indisposition  to  the 
Gospel,  and  of  the  peculiar  wisdom,  patience,  and  faithfulness  need- 
ed for  its  subjugation  ?• 

But  sometimes  the  difficulties  from  the  world  are  of  a  different 
character.  We  come  to  them  "  as  a  lovely  song  of  one  that  play- 
eth  well  upon  an  instrument."*  Their  enmity,  though  not  radi- 
cally subdued,  may  be  restrained,  and  even  clothed  with  much  of 
outward  courtesy.  To  meet  this  aggravated  difficulty  with  gen- 
tleness, and  yet  to  detect  and  uncover  the  evil,  requires  a  rare  com- 
bination of  firmness,  wisdom,  and  consideration.  To  risk  the  al- 
most certain  consequence  of  a  change  of  feeling  towards  us,  de- 
mands the  exercise  of  much  prayer  and  faith.  The  kindness  of 
the  world  is  far  more  formidable  than  its  enmity.  Many,  who 
were  prepared  to  stem  the  torrent  of  its  opposition,  have  yielded 
with  compromising  indulgence  to  its  paralyzing  kindness. 

Difficulties  must  also  be  expected  froTii  the  restless  and  subtle 

'  2  Cor.  ii.  15,  16. — Luther  entered  deeply  into  the  feehngs  of  the  Apostle — '  Etsi  jam 
scnex,  et  in  concionando  exercitus  sum,  tamen  timeo,  quoties  suggestum  conscendo.' 

2  Gal.  iv.  16. 

3  Rom.  viii.  7.  John  iii.  19,  20,  with  1  Kings  xxii.  8.  '  Praedicare  nihil  aliud  est,  quam 
derivare  in  se  furorem  mundi.' — Luther. 

*  Ezekiel  xxxiii.  32. 


ITS    TRIALS    AND    DIFFICULTIES.  83 

activity  of  the  tempter.  Apart  from  that  baneful  influence,  by 
which,  (as  we  shall  afterwards  show^)  he  obstructs  the  general  ef- 
ficiency of  the  work — ^his  power  over  the  tone  of  the  minister's  mind 
is  most  distressing.  Often  indeed  does  he  succeed  in  unhinging 
his  spirit  and  paralyzing  his  exertions,  by  diverting  his  mind  from 
the  main  design,  or  by  bringing  the  dark  cloud  of  unbelief  over  his 
soul,  so  that  the  Ministration  of  the  Church,  as  Calvin  observes, '  is 
not  an  easy  and  indulgent  exercise,  but  a  hard  and  severe  warfare, 
where  Satan  is  exerting  all  his  power  against  us,  and  moving  every 
stone  for  our  disturbance.'^ 

But,  after  all,  the  greatest  difficulties  derive  their  origin  and 
power  from  ourselves.  The  spiritual  character  of  our  employ- 
ment— no  more  than  secular  occupations — exempts  us  from  the 
conflict  with  our  corruptions.  It  is  not  easy  to  overcome  our  natu- 
ral love  of  ease,  our  indisposition  to  self-denying  devotedness,  and 
our  false  tenderness  in  flinching  from  the  declaration  of  unpala- 
table truths.  Were  we  angels  by  nature  as  well  as  by  office,  the 
difficulty  would  be  of  little  account.  But,  while  we  bear  upon  us  the 
marks  of  our  apostacy,  we  cannot  advance  without  a  constant,  and 
sometimes  most  painful,  effort.^  Many  circumstances,  from  this 
exciting  tendency,  materially  increase  the  difficulty.  We  must  la- 
bour, when  our  hearts  are  in  a  cold  and  languid  state.  Hence  the 
danger,  lest  the  powerful  energy  of  the  word  should  be  weakened 
in  its  application  to  ourselves ;  lest  we  should  gradually  lose  our 
relish  for  our  work,  excuse  ourselves  from  its  self-denying  exercises, 
and  smk  into  heartless  despondency.  A  course  of  opposition  also 
to  our  message  may  stir  up  a  selfish,  unhumbled  spirit.  Popular- 
ity is  yet  more  dangerous :  the  few,  who  escape  its  influence  un- 
hurt, have  been  exercised  in  painful  conflicts,  such  as  have  shown 
their  deliverances  from  this  fiery  trial  to  have  been  nearly  miracu- 
lous. Symptoms  of  success,  unless  tempered  with  personal  abase- 
ment and  habitual  watchfulness,  excite  to  self-confidence.  The 
want  of  these  tokens,  on  the  other  hand,  is  too  often  accompanied 
with  impatience  or  despondency ;  so  that — assaulted  at  the  ex- 

1  Part.  ii.  chapter  iv.  2  Calvin  on  2  Cor.  xi.  28. 

3  'When  a  Minister,  deeply  impressed  with  the  important  difficulty  of  his  work,  looks 
into  his  own  heart,  to  explore  the  resources  with  which  he  is  furnished  for  so  difficult  a 
service,  there,  alas  !  he  meets  with  little  that  does  not  serve  to  increase  his  sense  of  weak- 
ness, and  to  confirm  his  fears.  For  it  must  be  remembered,  that  he  is  a  man  of  like 
passions  with  his  flock,  inheriting  a  body  of  corruption — that  he  is  perhaps  deficient  in 
ability — perhaps  unfortunate  in  the  natural  constitution  of  his  mind — that  at  all  events 
he  has  to  struggle  with  infirmities,  is  exposed  to  temptations,  has  more  to  accomplish  than 
others,  as  well  as  greater  difficulties  to  surmount ;  and  that,  whilst  more  will  be  expected 
from  him,  in  himself  he  may  have  no  resources  above  those  of  his  congregation.'  Venn's 
Sermons,  vol.  i.  p.  9. 


24  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

treme  points,  and  from  opposite  directions — we  need  "  the  armour 
of  righteousness  on  the  right  hand  and  on  the  left.''^ 

Perhaps  with  many  of  us  the  conscientious  discharge  of  official 
duty  furnishes  the  only  anticipation  of  Ministerial  difficuUies. 
This  want  of  acquaintance  loith  the  real  difficulties  in  every  part 
of  the  function,  by  faiUng  to  reahze  our  entire  helplessness,  is 
one  main  cause  of  its  unfruitfulness.  None  of  us  will  find  this 
"  pleasure  of  the  Lord  to  prosper  in  our  hands,"  except  every  effort 
is  grounded  upon  the  practical  conviction,  that  no  strength  but  the 
arm  of  Omnipotence  is  sufficient  for  the  work.  Many  of  us,  per- 
haps, had  tasted  in  the  prospect  some  of  the  delights  and  encour- 
agements of  the  work  ;  and  in  all  the  spring  and  freshness  of 
youth  had  calculated  upon  a  steady  and  uninterrupted  devotedness 
rising  above  all  opposing  obstacles.  But  scarcely  had  we  passed 
the  threshold,  before  the  dream  of  confidence  passed  away.  The 
chilling  influence  of  the  world,  and  the  disheartening  effect  of  un- 
successful pains,  soon  made  us  conversant  with  disappointment,  and 
dispelled  our  sanguine  expectation  of  a  harvest  proportioned  to  our 
industry.  Our  constancy  and  love  have  been  often  put  to  a  severe 
and  searching  trial ;  and  though  we  can  never  forget  the  dignity 
of  character  and  the  principles  of  encouragement  connected  with 
the  Ministry,  we  are  made  to  feel,  that  '•  if  a  man  desires"  the 

1  2  Cor.  vi.  7.  The  following  extracts  from  the  diaries  of  two  excellent  Ministers  will 
give  a  graphical  delineation  of  painful  exercises,  familiar  to  many  of  us.  '  I  almost  con- 
stantly find  the  following  temptations,  the  one  or  the  other,  assaulting  me  in  the  discharge 
of  my  office  as  a  Minister.  1st.  If  I  think  that  I  am  unsuccessful,  I  am  in  danger, 
through  an  unbelieving  despondency,  of  being  discouraged,  of  becoming  remiss,  and  cold, 
and  more  indifferent  respecting  the  success  of  my  ministry.  Though  this  should  have  a 
quite  contrary  effect,  yet  this  is  the  use  which  the  devil  and  my  own  corruptions  try  to 
make  of  it.  2ndly.  If  I  am,  or  think  I  am,  successful,  this  also  hath  a  tendency  to  take 
me  off  my  guard,  and  to  make  me  less  careful  in  watching  against  sin,  Eind  in  mortifying 
universally  its  whole  body.  Spiritual  pride,  I  suppose,  comes  in  through  my  success  and 
applause,  by  drawing  a  favourable  comparison  between  me  and  others,  as  if  I  were  better 
than  they.  And  in  proportion  to  my  want  of  constant  thoughts  of  my  own  vileness  in  the 
sight  of  God,  and  to  the  good  opinion  I  have  of  myself,  is  always  my  remissness,  and 
want  of  vigilance  and  exertion  to  press  forward.  I  see  now  the  wisdom  of  the  caution 
which  the  Apostle  gives  to  Timothy,  not  to  admit  "a  no^^ce,•'  (1  Tim.  iii.  6,)  one  who 
hath  but  little  experience  of  the  workings  and  deceit  of  sin,  and  hath  made  but  httle 
progress  in  the  ways  of  God — not  to  admit  such  into  the  office  of  the  Ministry,  "  lest  he 
should  be  hfted  up  with  pride,  and  fall  into  the  condemnation  of  the  devil."  The  Apostle 
himself  was  not  without  some  danger  from  this  quarter.  (2  Cor.  xii.)  Considering  the 
greatness  of  my  danger,  how  should  I  "work  out  my  salvation  with  fear  and  trembling  1" 
None  but  the  Lord  can  keep  me.'  Life  of  the  Rev.  T.  Charles,  of  Bala,  pp.  133,  134. 
'  I  saw  on  the  Sabbath  four  evils  which  attend  me  in  my  Ministry.  First,  either  the 
devil  treads  me  down  by  discouragement  and  shame ;  from  the  sense  of  the  meanness  of 
what  I  have  provided  in  private  meditations.  Or,  secondly,  carelessness  possesses  me ; 
arising  because  I  have  done  well,  and  been  enlarged,  and  been  respected  formerly ;  hence 
it  is  not  such  great  matter,  though  I  be  not  always  alike.  Thirdly,  infirmities  and  weak- 
ness, as  want  of  light,  want  of  life,  want  of  a  spirit  of  power  to  deliver  what  I  am  affected 
with  for  Christ ;  and  hence  I  saw  many  souls  not  set  forward,  nor  God  felt  in  my  Minis- 
try. Fourthly,  want  of  success,  when  I  have  done  my  best.'  From  the  diary  of  Mr. 
Shepard,  of  New  England,  author  of  several  valuable  treatises  upon  experimental  divinity. 
—Mather's  New  England,  book  iii.  p.  91. 


ITS    TRIALS    AND    DIFFICULTIES.  25 

office,  he  desires  a  toilsome  and  self-denying,  as  well  as  "  a  good 
work."'  We  must  work,  like  Nehemiah  and  his  men,  with  the 
trowel  in  one  hand  and  the  sword  in  the  other.*^  The  progress  of 
the  work  would  be  stopped  by  the  laying  down  of  the  trowel. 
The  enemy  would  gain  a  temporary  advantage  by  the  sheathing 
of  the  sword.  Nothing  therefore  remains  but  to  maintain  the  pos- 
ture of  resistance  in  dependence  upon  our  wise  Master-builder, 
and  the  Captain  of  our  salvation — waiting  for  our  rest,  our  crown, 
our  home. 

We  have,  however,  no  reason  to  complain  of  a  dispensation,  so 
obviously  fraught  with  important  blessings  to  ourselves,  and  so  sub- 
servient to  the  blessed  ends  of  the  Ministry.  The  discipline  of  the 
cross  is  most  needfuj  to  repress  the  overweening  confidence  of  pre- 
sumption ;  to  establish  an  habitual  confidence  in  the  divine  promi- 
ses ;  to  prove  the  power  of  faith,  the  privileges  of  prayer,  and  the 
heavenly  support  of  the  word  of  God  ;  and  to  furnish  us  with 
"  the  tongue  of  the  learned  ;"  that,  from  our  own  experience  of  the 
diflliculties  and  supports  of  our  Christian  warfare,  we  "  should  know 
how,"  after  the  Master's  example,  "  to  speak  a  word  in  season  to 
him  that  is  weary. "^ 

Yet  in  our  contact  with  Ministerial  difficulty  the  enlivening 
views  of  faith  are  most  important.  Conscious  helplessness  sinks 
undei  the  depressing  weight  of  responsibility.  Faith  links  our 
weakness  in  immediate  connexion  with  the  promises  of  Almighty 
aid  ;*  and  enables  us  to  say  to  the  mountain  of  difficulty — "  Who 
art  thou,  O  great  mountain  ?  Before  Zerubbabel  thou  shalt  be- 
come a  plain."'  Thus  discouragements,  properly  sustained  and 
carefully  improved,  become  our  most  fruitful  sources  of  eventual 
encouragement ;  while  love  to  our  work  bears  us  on  above  all  our 
difficulties.* 

1  1  Tim.  iii.  1.  '  Opus,  non dignitatem  ;  laborem, non delicias.' — Jerome.  'The sacred 
Ministry  is  not  a  state  of  idleness  or  of  delight;  but  a  holy  warfare,  in  which  there  are  al- 
ways toils  and  fatigues  to  be  endured.  Whoever  is  not  resolved  courageously  to  maintain 
the  interests  of  Jesus  Christ,  and  to  labour  continually  to  enlarge  his  kingdom,  is  not  fit 
for  this  warfare.' — Q,uesnel  on  1  Timothy  i.  18. 

2  Neh.  iv.  17.  3  Isaiah  1.  4. 

i  Such  as  Exodus  iv.  10—12.    Jer.  i.  6—10.     Matt,  xxviii.  20.    2  Cor.  xii.  9. 

5  Zech.  iv.  6. 

6  '  Magnum  opus  omnino  et  arduum  conamur ;  sed  nihil  difficile  amanti  puto.'    Cicero. 

4 


26  VIEW   OP    THE    CHRISTIAN    MINISTRY 


CHAPTER  V. 

THE    COMFORTS    AND    ENCOURAGEMENTS    OP    THE    CHRISTIAN 

MINISTRY. 

It  is  of  the  utmost  importance  to  grasp  the  whole  compass  of 
the  Christian  Ministry.  The  view  of  one  side  only  of  the  prospect 
(whichever  side  that  may  be)  must  necessarily  give  an  imperfect 
and  inaccurate  representation.  Painful  and  habitual  experience 
constrains  us  to  be  with  our  people  "  in  weakness,  and  in  fear,  and 
in  much  trembling.'"  The  opposition  of  the  world — the  incon- 
stancy of  the  wavering — the  inconsistency  of  the  mere  professor — 
the  difficulties  that  beset  the  inquirer's  path — our  frequent  disap- 
pointments with  the  hopeful — combined  with  the  recollection  of 
what  we  are — what  we  ought  to  be — and  what  we  ought  to  do — 
all  this  fearfully  acts  upon  our  weakness  and  depravity.  Did  we 
carry  on  "  the  warfare  at  our  own  charges,"^  we  should  "  be  pressed 
out  of  measure,  above  strength."^  But  such  are  "  the  contradic- 
tions meeting  in  our  work,"  that,  though  it  is  a  sorrow,  it  is  yet  "  a 
sorrow  full  of  joy."*  "  Temptations"  indeed  "  take  us,  besides  such 
as  are  common  to  man."  We  have  a  painful  pre-eminence  above 
our  fellow  Christians  in  bearing  a  double  share  of  "  the  burden 
and  heat  of  the  day."  But  if  "  the  sufferings  of  Christ  abound 
in  us,  our  consolation  also  aboundeth  by  Christ.''^  This  happy 
equipoise  of  conflict  and  support,  of  responsibility  and  privilege,  in- 
vigorates every  effort  in  the  exercise  of  simple  dependence  and  pa- 
tient hope. 

We  must  acknowledge  that  the  grounds  of  support  and  encour- 
agement are  fully  commensurate  with  the  momentous  difficulty  of 
the  work.  Hoio  cheering  is  the  recollection  of  our  office,  as  the 
ordinance  of  Christ,  and  as  the  standing  proof  of  his  love  to 
his  Church  !  For  will  he  not  honour  his  own  institution,  and 
secure  its  appointed  end,  in  the  glory  of  his  name  and  the  prosperity 
of  his  Church?  Will  not  he  that  sent  us  furnish  us  for  our 
work?  May  we  not  plead  his  ordinance,  as  the  ground  of  de- 
pendence upon  him  for  all  needful  assistance  and  encouraging 
acceptance  ? 

I  1  Cor.  ii.  3.  2  Ibid.  ix.  7.  3  2  Cor.  i.  8. 

*  Sec  an  exquisite  hymn  on  Ministerial  Experience  in  the  Olncy  Collection,  Book  ii. 
26.     Compare  also  2  Cor.  vi.  6 — 10. 
5  2  Corinthians  i.  5. 


ITS    COMFORTS    AND    ENCOURAGEMENTS,  27 

How  aftiple  also  are  our  sources  of  encouragement  within  the 
compass  of  our  work  /'  Did  we  depend  upon  the  failing  support 
of  human  agency,  or  upon  the  energy  of  mere  moral  suasion — we 
should  cry  out,  prostrate  in  heartless  despondency — "  Who  is  suffi- 
cient for  these  things  ?"*  But  the  instant  recollection — that  "  our 
sufficiency  is  of  God" — "  lifts  up  our  hearts  in  the  ways"  and  work 
of  the  Lord.  Added  to  this — "  the  character  of  our  ministration — 
as  that  "  of  the  New  Testament,  not  of  the  letter,  but  of  the 
Spirit," — the  cheering  joys  connected  with  the  ministration  of  life 
and  righteousness — together  with  our  own  personal  interest  in  its 
blessings — all  combine  to  invigorate  our  faith  and  expectancy 
under  all  apprehended  difficulties.  Therefore,  seeing  we  have  this 
Ministry  (so  far  exceeding  in  glory"  the  preceding  dispensation) 
"  as  we  have  received  mercy,  we  faint  not."*  We  have  the  fullest 
assurance,  that  "  the  life-giving  Spirit"  employs  our  Ministry  as  the 
vehicle  of  conveying  his  heavenly  influence  "  to  open  the  blind 
eyes,"  and  to  quicken  the  spiritually  dead.  And  to  have  his  Divine 
seal  to  our  Avork,  as  the  honoured  instrument  of  communicating 
the  life  of  God,  with  all  its  attendant  privileges,  to  the  soul  of  man, 
cannot  but  bring  with  it  a  reflex  delight  of  the  most  exalted 
character.* 

The  spiritual  and  permaiient  fruits  of  our  Ministry  must 
rank  among  our  highest  consolations.  The  repentance  of  a 
single  sinner,  is  an  event  that  causes  rejoicing  in  heaven,'  (the  only 
recorded  instance  of  heavenly  interest  connected  with  our  lower 

1  Witsius'  spirit  on  entering  upon  the  duties  of  his  professorship  was  full  of  encourao-e- 
ment — '  Quidni  ergo  jucundissima  mihi  ilia  Domini  verba  applicem,  quibus  servum  suum 
Josuam  quondam  affatus  est  1  '  Nonne  ego  precepi  tibi  1  Confirmare  igitur  et  fortis 
esto ;  quia  tecum  est  Dominus  Deus  tuus  quocunque  iveris.'  Licet  infirmitatis  me  meae 
conscientia  anxium  reddat,  reficit  tamen  Divinae  gratise,  nunquam  suos  deserentis,  ad  sus- 
tentandum  prompta  facilitas — illius  autem  gratisB,  cui  lubitum  est  v-irtutem  suam  in  infir- 
mitatc  confirmare,  quaeque  abjectissinois  ssepe  et  rei  gerendse  minime  idoneis  instrumentis 
utitur,  ut  totius  operis  gloria  in  solidum  ac  illibata  sibi  remaneat.'  Oratio  De  Vero  Theo- 
logo.  Misc.  Sacra,  ii.  851,  852. 

2  2  Cor.  ii.  16.  3  ibid.  iii.  5—9 ;  iv.  1. 

*  '  I  will  remind  you,'  says  Cotton  Mather, — '  that  one  of  the  greatest  personages  (an 
Archbishop  and  a  Lord-Keeper)  in  the  English  nation  (Archbishop  Williams)  once  ut- 
tered this  memorable  speech.  '  I  have  passed  through  many  places  of  honour  and  trust 
both  in  Church  and  State,  more  than  any  of  my  order  in  England  for  seventy  years  be- 
fore :  but  were  I  assured,  that  by  my  preaching  I  had  converted  but  one  soul  unto  God, 
I  should  herein  take  more  comfort,  than  in  all  the  honours  and  offices  that  have  ever  been 
bestowed  upon  me.'  You  are  entering  upon  a  work,  that  will  keep  you  continually  in 
the  way  of  this  incomparable  satisfaction ;  and  I  hope  ....  that  the  saving,  or  enlight- 
ening and  edifying  of  one  soul,  at  any  time,  will  be  a  matter  of  more  joy  unto  you  than 
if  all  the  wealth  of  Ophir  should  flow  in  upon  you.'  Mather's  Student  and  Pastor,  pp. 
159,  160.  It  was  a  golden  sentence  of  Dr.  Hammond,  well  worthy  to  be  recorded,  'Oh 
what  a  glorious  thing — how  rich  a  prize  for  the  expense  of  a  man's  whole  life  were  it,  to 
be  the  instrument  of  rescuing  one  soul  from  ruin !'  Indeed  the  Christian  Pastor — as 
Bowles  remarks — would  readily  make  with  the  hireling  the  compact  of  the  king  of  Sodom 
with  Abraham, — "  Give  me  the  persons,  and  take  the  goods  to  thyself."  (Gen.  xiv.  21.) 
Lib.  iii.  c.  9.  5  Luke  xv.  10. 


28  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

world) ;  and  therefore  may  well  be  conceived  to  bring  no  common 
pleasure  to  the  Minister's  heart.  Jndeed,  one  such  instance  is  a 
spring  of  encouragement  even  in  the  sinking  contemplation  of  the 
mass  of  ignorance  and  sin  that  surrounds  us.  The  subsequent 
walk  also  of  our  people  in  the  faith,  hope,  and  love  of  the  Gospel, 
forms  our  ground  of  unceasing  thanksgiving  to  God,  our  chief  joy, 
and  the  very  life  of  our  Ufe.  "  We  have  no  greater  joy,  than  to 
hear  that  our  children  walk  in  truth.''^  We  turn  to  them  in  the 
expression  of  parental  anxiety  and  delight — "  Now  we  live,  if  ye 
standfast  in  the  LordP'^ 

The  interest  we  'possess  in  the  affectionate  sympathies  of  a 
beloved  people  is  also  a  subordinate  source  of  comfort  and  en- 
couragemeyit.  Rich  indeed,  and  heart-gladdening  is  "  the  consola- 
tion in  Christ,  the  comfort  of  love,  the  fellowship  of  the  Spirit,"^ 
which  we  enjoy  in  communion  with  a  flock,  to  whom  God  has 
owned  our  labours.  In  this  love — the  most  touching  love  that  this 
world  affords — we  find  a  full  compensation  for  the  scorn  of  an  un- 
godly world,  and  the  secret  spring  of  many  an  hour  of  support  and 
enjoyment,  by  which  we  are  carried  forward  in  our  painful  course. 
The  Christian  and  intelligent  part  of  our  flock  well  know,  that  we 
are  "  men  of  like  passions  with  themselves,"  that  our  path  is  strewn 
with  snares,  and  our  hearts  are  often  keenly  wounded  with  sorrow 
and  temptation.  Christian  sympathy  engages  them  to  "  communi- 
cate with  our  affliction."  A  sense  of  duty  and  privilege  calls  forth 
their  exertions,  and  directs  their  conduct,  so  that,  as  far  as  possible, 
all  just  grounds  of  complaint  or  grief  may  be  removed  ;  and  our 
labours  for  their  sakes,  and  in  their  service,  made  consoling  to  our 
own  souls.*  Our  debt  of  obligation  to  the  secret  expressions  of  their 
love  at  the  throne  of  grace  is  reserved  among  the  discoveries  of  the 
great  day,  to  add  dignity  and  emphasis  to  the  acknowledgment 
now  made  "  in  part,"  and  then  to  be  more  fully  proclaimed  ;  that 
"  we  are  their  rejoicing,  even  as  they  also  are  ours,  in  the  day  of 
the  Lord  Jesus."* 

Another  comfort  and  encouragement  in  our  work,  of  a  more 
individual  character,  deserves  to  be  mentioned — its  special  advan- 
tages for  the  cultivation  of  jjersonal  religion.*     Such  is  the 

1  2  John  4.  2  1  Thess.  iii.  7—9.  3  phil.  ii.  l. 

^  Quesnel  thus  beautifully  expresses  the  mutual  relation  between  the  Pastor  and  the 
people — '  The  latter  ought  to  alleviate  the  troubles  which  attend  the  pastoral  function,  by 
a  fiUal  respect,  "  obedience  and  fear."  The  former  ought  to  make  a  suitable  return  on 
all  occasions  by  his  care,  and  continually  to  cherish  the  flock  by  fresh  testimonies  of 
satisfaction,  joy,  and  tenderness.'  On  2  Cor.  vii.  15,  16.  Also  on  2  Cor.  ii.  3.  Phil 
ii.  26.  5  2  Cor.  i.  14. 

6  See  this  clearly  illustrated  by  Bishop  Burnet — Pastoral  Care,  ch.  viii.  Mr.  Boston, 
ihe  well-known  author  of '  The  Fourfold  State,'  dates  his  earliest  thoughts  and  desires  of 


ITS    COMFORTS    AND    ENCOURAGEMENTS.  29 

deadening  influence  of  secular  callings  upon  the  concerns  of  eter- 
nity, that  without  special  exercises  of  watchfulness  and  prayer,  the 
Christian  cannot  maintain  his  high  elevation.'  Often  did  the 
"  man  after  God's  own  heart,"  when  engrossed  with  the  cares  of  his 
kingdom,  seem  to  envy  the  Ministers  of  the  sanctuary  their  pecu- 
liar privilege  of  a  nearer  approach  to  their  God,  and  a  constant 
ahiding  in  his  work.^  And  what  exercised  Christian  does  not 
mourn  over  the  necessary  secularities  of  his  calling,  as  abridging 
him  of  his  spiritual  enjoyments  :  and  distracting  even  those  sea- 
sons, which,  by  the  active  habit  of  self-denial,  he  is  enabled  to  conse- 
crate to  communion  with  his  God  ?  It  is  so  difficult  to  be  emjiloyed, 
without  being  "  entangled,  with  the  affairs  of  this  life  f^  there  are 
so  many  weeds  of  a  worldly  growth  and  of  a  rank  luxuriance, 
"choking  the  word,"  when  it  has  given  fair  promise  of  fruit,  and  is 
even  advancing  "  to  perfection,"^  that  the  comparative  freedom 
from  these  embarrassing  hindrances  is  not  among  the  least  of  our 
privileges.  Add  to  this — while  secular  occupations  have  a  tendency 
to  divert  us  from  God,  this  holy  employ  naturally  draws  us  to  him. 
In  calling  us  to  the  search  of  the  rich  mines  of  Scripture,  to  heav- 
enly contemplation,  and  spiritual  devotedness,  it  furnishes  the  ap- 
pointed means  for  the  salvation  of  our  own  souls  ;  so  that  "  he  that 
watereth  is  watered  also  himself"^  And  thus — the  devotion  of 
time,  the  concentration  of  attention,  and  the  improvement  of  talents 
and  opportunities — when  applied  in  simplicity  to  that  employment, 
which  is  the  present  and  eternal  rest  of  the  soul,  forms  and  matures 
the  character  for  a  richer  supply  of  heavenly  communications,  and 
for  more  extensive  usefulness  in  the  Church  of  God. 

We  remark  also  the  confirmation,  afforded  to  our  oivn  faith  hy 
the  daily  routine  of  a  sjnritual  ministration.  The  palpable 
display  of  the  blindness  and  enmity  of  the  natural  man — the  ne- 
cessity of  a  radical  change  of  heart  and  habit — the  means  by 
which  this  change  is  effected — its  beneficial  influence  upon  the 
whole  character — its  sustaining  efficacy,  as  manifested   in  "  the 

the  Ministry  from  the  consideration — '  because  of  all  men  ministers  were  most  taken  up 
about  spiritual  things.'  '  Is  it  not  our  unspeakable  advantage,  beyond  all  the  gainful  and 
honourable  employments  of  the  world,  that  the  whole  work  of  our  particular  calling  is  a 
kind  of  living  in  heaven;  and,  besides  its  tendency  to  the  saving  of  the  souls  of  others,  is 
all  along  so  proper  and  adapted  to  the  purifying  and  saving  of  our  own  !'  Leighton's 
Letter  to  the  Clergy  of  Dumblane.  Compare  also  his  Works,  ii.  452.  We  shall  after- 
wards (Part.  iii.  ch.  viii.)  be  led  to  remark  upon  the  peculiar  hindrances  arising  from  this 
source.  Yet  these — be  it  remembered — are  the  workings  of  temptation,  acting  upon  a 
corrupt  nature ;  while  the  direct  tendency  of  a  spiritual  function  must  be  the  advance- 
ment of  spiritual  religion  in  the  heart. 

•  Compare  Psalm  cxix.  25,  with  Isaiah  xl.  31. 

2  Compare  Psalm  Ixv.  4 ;  Ixxxiv.  4.  3  2  Tim.  ii.  4. 

*  Luke  viii.  14.  s  Proverbs  xi.  25. 


30  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

patience  and  faith  of  the  saints" — all  meet  us  on  every  side  in  our 
closer  and  more  familiar  survey  of  man  ;  strengthening  our  own 
personal  faith  in  the  Scriptural  revelation,  and  enabling  us  to  set 
our  seal  with  stronger  confidence,  that  in  our  official  testimony 
"  we  have  not  followed  cunningly-devised  fables."^ 

The  certainty  of  success  must  not  be  forgotten  (though  the 
subject  will  hereafter  come  under  consideration'^)  as  one  of  the 
main-springs  of  Ministerial  support.  All  the  covenanted  engage- 
ments made  to  our  great  Mediator  are  mainly  ftdfilled  through  the 
instrumentality  of  the  Christian  Ministry.^  This,  therefore,  se- 
cures to  us — that  "  the  pleasure  of  the  Lord  shall  prosper  in  our 
hand,"  and  quickens  us  to  be  "  steadfast,  unmoveable,  always 
abounding  in  the  work  of  the  Lord,  forasmuch  as  we  knoio  that 
our  labour  is  not  in  vain  in  the  Lordy'^ 

But  it  is  the  ijrospect  of  eternity^  that  consummates  our  hopes 
and  joys.  Then  indeed  will  the  inspired  aphorism  be  fully  illus- 
trated— "  He  that  winneth  souls  is  wise" — when  "  they  that  be 
wise  shall  shine  as  the  brightness  of  the  firmament,  and  they  that 
turn  many  to  righteousness  as  the  stars  for  ever  and  ever." 
"  When  the  chief  shepherd  shall  appear,  they  shall  receive  a  crown 
of  glory  that  fadeth  not  away."^  Our  recompense  is  measured  not 
"  according  to"  our  success,  but  "  our  labour,"'^  and  as  with  our 
blessed  Master,  vouchsafed  even  in  the  failure  of  our  ministration.'' 
And  though  we  be  only  the  instruments  of  the  Divine  purpose, 
and  the  organs  of  Almighty  agency — yet  is  it  as  rich  and  full,  as 
if  the  glory  of  the  work  were  our  own.  What  clearer  proof  is 
needed,  that  the  rewards  of  the  Christian  dispensation  are  of 
"grace  and  not  of  debt"^ — the  indulgence  of  free  and  sovereign 
mercy,  wholly  irrespective  of  man's  desert — which,  were  its  claims 
insisted  upon,  instead  of  exalting  him  to  the  favour  of  God,  would 
cover  him  with  "  shame  and  everlasting  contempt  ?" 

Admitting,  therefore,  that  we  are  called  to  difficult  and  costly 
service  ;  yet  have  we  abundant  cause  to  be  satisfied  with  the  sus- 
taining support  and  consolation  provided  for  every  emergency.  All 
indeed  may  be  included  in  the  single  promise — "Lo,  I  am  with 
you  alway,  even  to  the  end  of  the  world."^  '  The  officers  he  em- 
ploys in  every  age' — observes  an  excellent  Minister  addressing  a 

1  2  Peter  i.  16.  See  this  point  admirably  drawn  out  in  a  somewhat  varied  view  in  the 
Bishop  of  Chester's  interesting  sermons  on  the  Christian  Ministry,  pp.  37 — 44. 

2  Part  ii.  c.  1.       3  Isaiah  Uii.  10—12,  with  1  Cor.  i.  21 ;  2  Cor.  i.  20.      •»  1  Cor.  xv^58. 

5  Prov.  xi.  30.  Dan.  xii.  3.  1  Peter  v.  4.  For  a  magnificent  view  of  the  glory  of  the 
ministerial  crown,  see  Hall's  Sermon  on  the  Discouragements  and  Supports,  &c.  pp.  51 

—53. 

6  1  Cor  iii  8.  '2  Cor.  ii.  15,  16,  with  Isaiah  xlix.  4.  ^  Matt,  xxvui.  30. 


ITS    QUALIFICATIONS.  31 

brother — '  are  entitled  to  this  treasure,  as  well  as  those  of  the  first 
age. — Keep  your  mind' — he  added — '  believingly.  attentive  to  this 
"  always^'' — Lo,  /  am  with  you,  to  qualify  and  succeed  you  in 
whatever  work  I  call  you  to.  "  Lo,  I  am  with  you^''  to  comfort 
you  by  my  presence  and  Spirit,  when  your  hearts  are  grieved. 
"  ZfO,  /  am,  with  you^''  to  defend  and  strengthen  you  in  trials, 
though  all  men  forsake  you.  While  he  stands  with  you,  there 
can  be  no  just  cause  of  fear  or  faintness.  You  need  no  other 
encouragement.  This  you  shall  never  want,  if  you  continue  faith- 
ful :  and  hereupon  you  may  conclude — 'The  Lord  shall  deliver  me 
from  every  evil  work,  and  will  preserve  me  unto  his  heavenly 
kingdom.'' 

Thus  does  every  view  of  our  office  encourage  us  to  increased 
exertion  and  devotedness  \^  so  that  in  the  midst  of  many  painful 
exercises  of  faith  and  patience,  we  can  "  thank  God  and  take 
courage."  None,  who  have  devoted  themselves  in  simplicity  to  the 
work,  will  hesitate  in  subscribing  to  Mr.  Scott's  testimony — '  With 
all  my  discouragements  and  sinful  despondency ;  in  my  better 
moments,  I  can  think  of  no  work  worth  doing  compared  with 
this.  Had  I  a  thousand  lives,  I  would  willingly  spend  them 
in  it :  and  had  I  as  many  sons,  I  should  gladly  devote  them  to  it.'^ 


CHAPTER  VI. 


THE    QUALIFICATIONS    OP    THE    CHRISTIAN    MINISTRY. 

Mr.  Newton's  important  remark  may  be  considered  as  an 
axiom — "  None  but  he  who  made  the  world  can  make  a  Minister 
of  the  Gospel."  He  thus  proceeds  to  illustrate  his  position  (for  it 
cannot  be  thought  to  need  any  proof) — "If  a  young  man  has 
capacity  ;  culture  and  application  may  make  him  a  scholar,  a  phi- 
losopher, or  an  orator  ;  but  a  true  Minister  must  have  certain  prin- 
ciples, motives,  feelings,  and  aims,  which  no  industry  or  endeavours 
of  men  can  either  acquire  or  communicate.  They  must  be  given 
from  above,  or  they  cannot  be  received."* 

1  D.  Williams  on  the  Ministerial  Office,  1708.  pp.  43,  44. 

2  Ab  hunii  repentibus  curis  erigat  aniiiium  tuum  considerata  functionis  dignitas :  a  pre- 
varicatione  deterreret  delegantis  dignitas:  Socordiam  excludat  muneris  difficultas.  In- 
dustriam  ac  vigilantiam  exstimulet  prffimii  magnitudo,  quod  non  ab  hominibus,  sed  a  Deo 
erit  expectandum.     Erasm.     Eccles.  p.  193. 

3  Scott's  Life,  pp.  343,  344.  i  Newton's  Works,  Vol.  v.  p.  62. 


32  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

These  principles,  wrought  out  and  exhibited  in  their  practical 
influence  and  application,  will  furnish  a  complete  view  of  the 
necessary  qualifications  for  the  Christian  Ministry.  There  is  some- 
thing so  fearfully  responsible  in  entering  upon  this  work  with  in- 
competent abilities,  that  the  man  can  scarcely  have  felt  any  serious 
concern  for  his  own  soul,  for  the  immortal  interests  of  his  fellow- 
sinners,  or  for  the  welfare  of  the  Church  of  God,  whose  mind  has 
not  been  more,  or  less  exercised  upon  the  ground  of  personal  unfit- 
ness. Wiien  we  see  the  most  "  able  Minister  of  the  New  Testa- 
ment" that  the  Church  has  ever  known,  deeply  penetrated,  and 
indeed  well-nigh  overwhelmed,^  with  the  sense  of  the  "necessity 
laid  upon  him" — we  may  well  be  ashamed,  that  with  qualifications 
far  inferior,  our  sense  of  obligation  should  be  less  accurate  and 
constraining. 

In  our  discussion  of  this  subject  we  assume  a  suitable  measure 
of  natural  and  intellectual  endowments,  as  well  as  their  conscien- 
tious improvement  of  them.  As  to  spiritual  qualifications,  we 
would  be  careful  neither  to  lower,  exceed,  or  deviate  from,  the 
Scriptural  standard.  It  is  obvious  that  all  requisites  (though  none 
without  bearing  upon  the  efficiency  of  the  Ministration)  are  not  of 
equal  moment.  We  must  therefore  distinguish  between  what  is 
desirable  and  what  is  essential — between  what  is  wanting  from 
immaturity  or  inexperience,  or  in  the  substance  and  character 
of  the  man — and  again,  between  that  deficiency,  which  incapaci- 
tates for  the  work,  and  a  comparative  measure  of  unfitness,  as 
contrasted  with  Ministers  of  acknowledged  eminence. — "  There 
are  diversities  of  gifts,"  and  "  diflferences  of  administration"  of  the 
same  gifts,  under  "  the  same  Spirit  and  the  same  Lord."^  But 
under  all  circumstances,  the  Divine  call  to  this  sacred  office  will 
be  evidenced  by  a  supply  of  competent  qualifications  for  its  dis- 
charge. 

In  "  considering  the  Apostle  and  High  Priest  of  our  profession, 
Christ  Jesus,"^  we  witness  a  most  harmonious  combination  of  seem- 
ingly opposite  characteristics.  The  Ministry  of  our  Lord  was  dis- 
tinguished by  the  dignity  of  God,  and  the  sympathy  of  a  man  and 
a  brother— by  the  authority  of  the  commissioned  delegate  of  his  Fa- 
ther, and  yet  by  the  humility  of  a  servant,  who  "  came  not  to  be 
ministered  unto,  but  to  minister."*  If  "  he  taught  as  one  having 
authority,"  yet  were  they  "  gracious  words  which  proceeded  out  of 
his  mouth,"«  tempered  with  "  the  meekness  of  wisdom"  and  the 

1 2  Cor.  ii.  16.  2  i  Cor.  xii.  4,  5.  3  Heb.  iii.  1. 

4  Matt.  XX.  28.  5  lb.  vii.  29,  with  Luke  iv.  22. 


ITS    QUALIFICATIONS.  33 

"  gentleness"  of  love.  Indeed,  the  several  features  of  his  Ministe- 
rial character  furnish  the  most  accurate  standard  of  our  official 
qualifications,  and  the  explicit  directory  for  every  exercise  of  our 
office,  public  or  private.  But,  lest  we  should  despond  in  our  infi- 
nite remove  from  this  standard  of  perfection,  let  us  mark  this  high 
function,  as  administered  by  "  men  of  like  passions  with  ourselves," 
and  yet  by  the  grace  of  their  Great  Master,  following  closely  in  his 
steps.  A  rich  treasure  of  instruction  will  be  found  in  an  attentive 
perusal  of  the  Acts  of  the  Apostles.  The  Epistles  will  also  furnish 
a  complete  portraiture  of  the  character,  no  less  than  a  comprehen- 
sive system  of  the  doctrines  of  the  Christian  Ministry.  The  different 
traits  of  St.  Paul's  Ministry — as  they  break  forth  in  the  natural  flow 
of  his  writings,  and  the  brief  sketches  which  he  occasionally  inter- 
sperses— embody  the  various  particulars  of  his  invaluable  didactic 
instructions,  duesnel  has  drawn  out  no  less  than  thirty-three  in- 
dividualities of  the  sacred  character  from  a  single  chapter.^  The 
incidental  mention  of  Epaphroditus  introduces  some  of  the  primary 
qualifications  for  this  holy  work.  Paul  speaks  of  him  as  his  "  bro- 
ther"— a  sincere  Christian.  He  marks  his  sympathy,  diligence, 
and  perseverance,  as  his  "  fellow-soldier ;"  his  "  endurance  of  hard- 
ness" as  his  "  fellow-labourer  ;"  his  tender  attachment  to  his  flock, 
in  longing  to  relieve  them  from  needless  anxiety  on  his  account ; 
and  his  high  estimation  of  his  Master's  service,  as  dearer  to  him 
than  life  itself.'^ 

I.  In  taking  a  general  view  of  Ministerial  qualifications,  we  must 
remark — that,  if  the  ministry  be  a  spiritual  work,  a  corresponding 
spiritual  character  seems  to  be  required  in  its  administrators. 
Whatever  be  the  value  of  human  literature  in  a  minister  ;  uncon- 
nected with  this  prime  qualification,  its  influence  will  prove  un- 
profitable— if  not  prejudicial — to  his  work.  The  Scripture  justly 
insists — that  Ministers  should  be  "  holy"^ — in  a  peculiar  sense  men 
of  God — men  taught  of  God^ — men  consecrated  to  God  by  a  daily 
surrender  of  their  time  and  talents  to  his  service — men  of  single- 
ness of  purpose — living  in  their  work — living  altogether  but  for  one 
end ;  and  for  the  promotion  of  this  end,  "  moved  by  none  of  the  af- 
flictions that  await  them  ;  neither  counting  their  life  dear  to  them, 

1  1  Thess.  ii. ;  and  again,  twenty-one,  from  a  part  only  of  another  chapter  (2  Cor.  vi. 
1 — 12) ;  ten  from  two  verses  in  a  third  chapter  (Col.  i.  28,  29.)  Indeed  his  commentary 
throughout  exhibits  a  deep  study  of  the  Pastoral  OfBce,  and  an  accurate  exhibition  in  de- 
tail of  its  duties,  obligations,  and  encouragements. 

2  Phil.  ii.  25 — 30.  Some  beautiful  touches  are  given  also  of  the  character  of  Timothy, 
verses  19 — 22. 

3  Titus  i.  8.     Compare  ii.  7.     2  Cor.  vi.  4 — 6.     1  Tim.  iv.  12,  with  Exodus  xxviii.  36. 
*  It  is  excellently  remarked  by  Erasmus — 'Qui  cupit  juxta  Paulura  esse  MaKTixos, 

det  operam,  ut  prius  sit  GcoJiJaxroj — i.  e.  Divinitua  edoctus.'    Eccles.  Lib.  i.  pp.  4,  5. 

5 


34  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

BO  that  they  might  finish  their  course  with  joy,  and  the  Ministry 
which  they  have  received  of  the  Lord  Jesus,  to  testify  the  Gospel 
of  the  grace  of  God."  Such  was  the  Apostle  Paul,  the  living  ex- 
emplar of  his  own  instructions — as  he  drew  them  out  in  that  charge 
to  the  Elders  of  Ephesus,i  which  might  serve  as  an  admirable  pat- 
tern for  our  episcopal  charges ;  and  of  which  Baxter  truly  observed, 
'  that  it  better  deserveth  a  twelvemonth's  study,  than  most  things 
that  young  students  do  lay  out  their  time  in.'  '  O  brethren,'  (con- 
tinues this  earnest  pleader  for  his  Master)  '  write  it  on  your  study 
doors,  or  set  it  as  your  copy  in  capital  letters,  still  before  your  eyes. 
Could  we  but  well  learn  two  or  three  lines  of  it,  what  preachers 
should  we  be  !  Write  all  this  upon  your  hearts,  and  it  will  do  your- 
selves and  the  Church  more  good  than  twenty  years'  study  of  those 
lower  things,  which,  though  they  get  you  greater  applause  in  the 
world,  yet  separated  from  these,  will  make  you  but  sounding  brass 
and  tinkling  cymbals. '^ 

It  is  evident,  however,  that  this  Ministerial  standard  pre-suppo- 
ses  a  deep  tone  of  experimental  and  devotional  character — habitu- 
ally exercised  in  self-denial,  prominently  marked  by  love  to  the 
Saviour,  and  to  the  souls  of  sinners  ;  and  practically  exhibited  in  a 
blameless^  consistency  of  conduct.  The  Apostle  justly  pronounces 
"  a  novice"*  to  be  disqualified  for  this  holy  work.  The  bare  ex- 
istence of  religion  provides  but  slender  materials  for  this  important 

1  Acts  XX.  17—35.  2  Reformed  Pastor. 

3  Some  of  Erasmus'  terms  are  far  too  unmeasured — '  In  Ecclesiasta  haec  imprimis 
spectanda  sunt,  ut  cor  fuibeat  ab  omnibus  inUis  et  cupiditatibus  humanis  mimdum.'' — (He 
goes  on,  however,  in  his  best  style  of  terseness  and  accuracy  of  description,)  'ut  vitam 
habeat  non  tantum  a  ctiminibus,  sed  et  suspicione,  spccieque  criminum,  puram,  inculpa- 
tam ;  ut  spiritum  habeat  adversus  omnes  Satanae  machinas  firmum,  adamantinum,  incon- 
cussum :  ut  mentem  igncam,  et  ad  bene  merendum  de  omnibus  flagrantem ;  ut  animum 
habeat  sapientem  ad  condicndam  populi  stultitiam,  cor  habeat  prudens  et  oculatum ;  ut 
facile  dispiciat  quid  silendum,  quidve  dicendum,  et  apud  quos,  quo  tempore,  quo  modo, 
tempcranda  oratio.  Qui  cum  Paulo  sciat  mutare  voccm,  et  omnia  fieri  omnibus,  utcun- 
que  viderit  saluti  auditorem  expedire.  Nam  hunc  unicum  oportet  esse  scopum,  ad  quern 
Ecclesiastes  rationes  suas  omnes  dirigat;  a  quo  si  deflecteris  oculos,  continue  fit,  ut  quo 
magis  instructus  fueris  ad  dicendum  co  majorem  invehas  pernicicm  in  gregem  Dominicam.' 
Eccles.  Lib.  i.  p.  10.  We  may  compare  with  this,  another  finished  portrait  of  the  Chris- 
tian Minister  from  the  pen  of  the  admirable  Vitringa.  '  Quanti  igitur  facias  fidum 
servum  Christi,  doctorcm  evangelii,  animo  rectum,  gloriae  DivincB  et  salutis  hominum 
studio  flagrantem;  non  qucerentem  qucB  sint  hominum,  sed  homines;  non  qua  sua  sunt, 
sed  quffi  Domini;  a  Spiritu  Sancto  doctum,  viarum  Dei  per  experientiam  pcritum;  castis 
purisque  moribus ;  virtutcs  pietatis,  modcstioe,  mansuctudinis,  zeli,  prudcntiaj,  gravitatis, 
doccntem  exemplo;  qui  instar  lampadis  impositus  candelabro,  omnibus,  qui  in  domo  sunt 
lucem  prffifert ;  omnibus  salutis  suae  cupidis,  turn  viam  salutis  demonstrat,  tum  ipsam 
gratiam  et  salutem  conditionibus  evangelicis  dispcnsat !  Quoquo  incedit,  lux  est.  Q.uoquo 
se  vcrtit,  salus  est.  Ubi  aperit,  sal  est.  Ubique  carus,  vcnerabilis,  non  minus  solatii 
aliis  impertit,  quam  ipse  sibi  solatio  est;  post  dccursum  vitae  ac  laborum  studium  tandem 
ausurus  sc  Domino  ac  Judici  suo  sistcrc  cum  fiducia,  et  libcro  ore,  administrationes  suae 
reddore  rationem,  secundum  formulam :  'Duo  talcnta  a  te  accepi.  Domine:  totidem 
lucratus  cum  sorte  tibi  rcddo."  Prcf  animadv.  ad  method.  Homil.  A  third  striking 
sketch  will  be  found  Ghrysost.  De  Sacerd.  Lib.  iii.  IG. 

*  1  Tim.  iii.  6.  Comp.  note  2,  pp.  14,  15.     Bowles'  Pastor.     Lib.  i.  c.  13. 


ITS    QUALIFICATIONS.  35       ' 

function.  A  babe  in  grace  and  knowledge  is  palpably  incompetent 
to  become  "  a  teacher  of  babes,"  much  more  a  guide  of  the  fathers. 
The  school  of  adversity,  of  discipline,  and  of  experience,  united  with 
study  and  heavenly  influence,  can  alone  give  "  the  tongue  of  the 
learned."  Some  measure  of  eminence  and  an  habitual  aim  towards 
greater  eminence  are  indispensable  for  Ministerial  completeness ; 
nor  will  they  fail  to  be  acquired  in  the  diligent  use  of  the  means  of 
Divine  appointment — the  word  of  God  and  prayer.  ^' 

II.  Spiritual  attainments  also  must  be  combined  with  a  spir- 
itual c/taracifer— including  chiefly  a  clear  and  comprehensive  view 
of  the  evangelical  system.  However  we  may  admire  the  simplicity 
of  the  Gospel,  (consisting  only  of  a  few  leading  ideas,  and  included 
often  in  a  single  verse')  and  admit  an  experimental  acquaintance 
with  its  elementary  principles,  "  as  able  to  make  wise  unto  saU^a- 
tion  ;"  yet  the  Scripture,  in  its  comprehensive  extent,  is  given  for  a 
variety  of  important  purposes,  and  for  this  express  intent  ;  "  that 
the  man,"  or  the  Minister,  "of  God"'  (who  seems  to  be  chiefly  meant) 
"  might  be  perfect,  thoroughly  furnished  unto  all  good  works."* 
The  solid  establishment  of  the  people  may  be  materially  hindered 
by  the  Minister's  contracted  statement,  crude  interpretations,  or 
misdirected  Scriptural  application.  His  furniture  for  his  work  must 
therefore  include  a  store  of  knowledge  far  beyond  a  bare  sufficiency 
for  personal  salvation.  "  The  priesfs  lips  should  keep  knowledge, 
and  they  should  seek  the  law  at  his  mouth  ;  for  he  is  the  messen- 
ger of  the  Lord  of  Hosts."^  He  must  be  the  "  householder — in- 
structed into  the  kingdom  of  heaven,  which  bringeth  forth  out  of 
his  treasure  things  new  and  old."^  Without  this  store  he  is  in- 
competent for  the  great  end  of  his  work — "  to  speak  unto  men  to 

1  Such  as  John  hi.  16,  or  1  Tim.  i.  15.  2  2  Tim.  iii.  16,  17.  3  Malachi  ii.  7. 

^  Matthew  xiii.  52.  '  The  cursory  perusal  of  a  few  books,'  (as  Dr.  Owen  well  ob- 
serves) '  is  thought  sufficient  to  make  any  man  wise  enough  to  be  a  Minister.  And  not  a 
few  undertake  ordinarily  to  be  teachers  of  others,  who  would  scarcely  be  admitted  as 
tolerable  disciples  in  a  well-ordered  church.  But  there  belongeth  more  unto  this  wisdom, 
knowledge,  and  understanding  than  most  men  are  aware  of  Were  the  nature  of  it  duly 
considered,  and  withal  the  necessity  of  it  to  the  Ministry  of  the  Gospel,  probably  some 
would  not  so  rush  on  the  work  as  they  do,  which  they  have  no  provision  of  ability  for 
the  performance  of  It  is,  in  brief,  such  a  comprehension  of  the  scope  and  end  of  the 
Scripture,  of  the  revelation  of  God  therein;  such  an  acquaintance  with  the  system  of 
particular  doctrinal  truths  in  their  rise,  tendency,  and  use;  such  a  habit  of  mind  in 
judging  of  spiritual  things,  and  comparing  them  one  with  another ;  such  a  distinct  insight 
into  the  springs  and  course  of  the  mystery  of  the  love,  grace,  and  will  of  God  in  Christ, 
a.s  enables  them,  in  whom  it  is,  to  declare  the  counsel  of  God,  to  make  known  the  way  of 
life,  of  faith,  and  obedience  unto  others,  and  to  instruct  them  in  their  whole  duty  to  God 
and  man  therein.  This  the  Apostle  calls  his  "  knowledge  in  the  mystery  of  Christ," 
which  he  manifested  in  his  writings.  For  as  the  Gospel,  the  dispensation  and  declaration 
which  is  committed  unto  the  Ministers  of  the  Church,  is  "the  wisdom  of  God  in  a  mys- 
tery;" so  their  principal  duty  is,  to  become  so  wise  and  understanding  in  that  mystery, 
as  tiiat  they  may  be  able  to  declare  it  to  others,  witliout  which  they  have  no  Ministry 
committed  unto  them  by  Jesus  Christ.'     Owen's  Pneumatologia. 


36  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

edification,  and  exhortation  and  comfort."^  For  how  can  he,  with- 
out an  enlarged  acquaintance  with  his  own  principles,  exhibit  them 
in  their  true  light,  or  apply  tliem  to  successive  emergencies  ? 

III.  But  spiritual  gifts  must  be  connected  with  spiritual  at- 
tainments. The  rich  variety  of  these  gifts  (the  fruit  of  the  ascen- 
sion of  Christ,  and  the  furniture  of  his  servants  for  their  important 
work*^)  is  a  matter  of  equal  admiration  and  praise.  There  must  be 
an  ability  to  communicate  and  apply  what  has  been  imparted  ; 
else  the  highest  attainments,  however  serviceable  to  their  possessors, 
can  never  become  the  pubUc  benefit  of  the  Church.  Yet  here  much 
discernment  will  be  necessary,  lest  we  confound  the  ready  exer- 
cise of  spiritual  gifts  with  Divine  influence,  and  thus  foster  self-de- 
lusion of  a  most  fatal  tendency. 

The  dihgent  student  of  the  Epistles  of  St,  Paul  will  readily  ob- 
serve, that  they  were  written,  as  his  brother  Apostle  reminds  us, 
"according  to  the  wisdom  given  unto  him."^  With  what  admi- 
rable skill  does  he  adapt  his  instruction  to  an  almost  infinite  diver- 
sity of  persons,  occasions,  and  circumstances — to  their  strength  or 
feebleness — their  progress  or  decay — their  mistaken  or  wilful  abuses 
— their  diflferent  capacities,  advantages,  or  disadvantages  !  With 
what  exquisite  address  does  he  "  change  his  voice,"  in  meekness  or 
in  vehemence — in  tenderness — or  in  sharpness — in  reproof  or  in 
expostulation — thus  in  his  administration,  as  in  his  personal  con- 
duct, "  becoming  all  things  to  all  men,  if  that  by  any  means  he 
might  save  some  !"*  Thus  spiritual  wisdom  is  as  important  for  the 
building  up  of  the  Church  of  God,  as  was  the  wisdom  imparted  to 
Bezaleel  and  Aholiab  for  the  raising  of  the  Levitical  tabernacle.* 
Thus  we  "  approve  ourselves  unto  God,  workmen  that  need  not  to  be 
ashamed,  rightly  dividing  the  word  of  truth. "^  Thus,  as  "  stewards 
of  the  mysteries,  and  rulers  over  the  household"''  of  God,  we  distrib- 
ute the  stores  of  provision  to  every  member  of  the  household,  suited 
to  their  several  wants,  and  answering  to  their  Master's  wise  and 
gracious  will.  Thus  we  take  account  of  their  individual  state — 
the  strength  and  exercise  of  their  spiritual  capacities — the  kind  of 
food,  which  they  severally  require  for  the  nourishment  of  the  Chris- 
tian life,  according  to  their  infantine,  growing,  or  adult  state — theii 
special  hindrances  or  advantages— their  advance,  apparently  sta- 
tionary condition,  or  visible  decay  in  the  ways  of  God.  The  treat- 
ment of  these  several  individualities,  demands  a  deep  and  well-di- 
gested acquaintance  with  the  methods  of  the  grace  of  God,  in  order 

1  Cor.  xiv.  3.         2  Compare  Epli.  iv.  8,  9,  with  1  Cor.  xii.  4—11.         3  2  Peter  iii.  15. 

■*  See  the  close  of  quotation  from  Erasmus,  ut  supra,  p.  34,  note. 

5  Exod.  XXXV.  30—35.  «  2  Tim.  ii.  15.  7  1  Cor.  iv.  1.    Luke  xii.  42. 


ITS    aUALIFICATIONS.  37 

to  administer  a  seasonable  and  effective  distribution  of  the  word. 
The  Apostle  marks  also  the  gift  of  "  utterance'"  as  a  spiritual  en- 
dowment in  the  dispensation  of  the  word — ^enabling  us  to  address 
our  people  with  "opened  mouth"  and  "enlarged  heart  j"*^  to  "speak 
as  the  oracles  of  God" — in  mode  as  well  as  in  matter — in  "  sound 
speech"  as  well  as  in  "  sound  doctrine  f^  delivering  our  testimony  with 
holy  confidence,  "  not  as  the  word  of  man,  but  in  truth  the  word  of 
God" — in  a  manner  suitable  to  the  dignity  of  the  pulpit,  and  yet  plain 
to  the  weakest  capacity.  The  natural  powers  of  clear  thinking  and 
arrangement  of  matter,  of  aptitude  of  expression,  and  of  familiar  and 
appropriate  illustration,  are  often  used  as  sanctified  instruments  of 
conveying  the  life-giving  power  of  the  Gospel  with  increasing  ac- 
ceptance and  powerful  application.  Not,  however,  that  these  abil- 
ities are  communicated  by  an  extraordinary  or  sudden  afflatus,  or 
that  they  necessarily  accompany  in  an  equal  measure  the  efforts 
of  diligence.^  The  diligence  of  faith  will  ever  receive  its  measure 
of  encouragement  in  the  growth,  increase  and  improvement  of  Min- 
isterial gifts.  Yet  we  must  not  intrench  upon  the  exercise  of  the 
Divine  sovereignty  ;  remembering,  that  "  all  these  worketh  that 
one  and  the  self-same  Spirit,  dividing  to  every  man  severally  as  he 
will."5 

'  It  is  not  to  be  supposed'  therefore  (to  use  the  words  of  a  sensible 
writer),  '  that  such  an  office  can  be  easily  filled.  It  demands  not 
merely  some,  but  many,  nay,  all  excellences,  in  happy  combination. 
A  person  may,  in  a  general  way,  be  said  to  be  qualified  for  the 
Ministry,  who  has  talents  for  preaching,  though  not  fitted  for  prof- 
itable private  intercourse,  or  the  affairs  of  Church  Government. 
But  this  is  evidently  not  a  complete  adaptation  to  the  work.  It 
is,  on  the  contrary,  a  very  imperfect  one,  and  one  with  which  no 
man  should  be  content.  For,  all  the  aspects  of  Ministerial  labour 
are,  if  not  equally,  yet  highly  important ;  every  one  of  them  far  too 
important  to  be  trifled  with.  The  right  performance  of  each  affords 
faciUties  for  the  rest,  and  gives  additional  beauty  and  efficacy  to 
all.     To  be  fit  for  only  one  department,  cannot  but  greatly  impede 

lEph.  vi.  19.  2  2Cor.  vi.  11.  3  Titus  ii.  1,  7,  8. 

*  Bishop  Sanderson  observes — '  It  was  Simon  Magus'  error  to  think,  that  the  gifts 
of  God  might  be  purchased  with  money ;  and  it  has  a  spice  of  his  sin,  and  so  may  go  for 
a  kind  of  simony,  to  think  that  spiritual  gifts  may  be  purchased  with  labour.  You  may 
rise  up  early  and  go  to  bed  late,  and  study  hard,  and  read  much,  and  devour  the  marrow 
of  the  best  authors  ;  and,  when  you  have  done  all,  unless  God  give  a  blessing  to  your  en- 
deavours, be  as  lean  and  meagre  in  regard  of  true  and  useful  learning,  as  Pharaoh's  lean 
kine  were,  after  they  had  eaten  the  fat  ones.  It  is  God,  that  both  ministereth  the  seed  to 
the  sower,  and  multiplieth  the  seed  sown :  the  principle  and  the  increase  are  both  his.' 
Sermon  on  1  Cor.  xii.  7. 

5  1  Cor.  xu.  11. 


38  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

our  activity,  and  diminish  our  success.  To  fill  the  Ministerial  of- 
fice with  a*  degree  of  satisfaction  and  benefit  commensurate  with  its 
capabilities,  or  with  the  desire  of  a  heart  awake  to  its  importance, 
we  must  be  all  ihat  it  demands — men  of  God,  perfect,"  completely 
furnished  to  every  good  work.'  This  is  an  elevated  standard.  He 
that  aims  highest  will  most  approximate  to  it. 


CHAPTER  Vn. 


PREPARATION    FOR    THE    CHRISTIAN    MINISTRY. 

We  have  already  seen,  that  the  weight  of  Ministerial  responsi- 
bilities renders  the  work  apparently  more  fitting  to  the  shoulders 
of  angels  than  of  men.*^  It  is  therefore  a  matter  of  the  deepest 
regret,  that  any  should  intrude  upon  it,  equally  unqualified  for  its 
duties,  and  unimpressed  with  its  obligations.  '  Fools  rush  in  where 
angels  fear  to  tread.'  But  though  many  see  little  necessity  for 
preparation  ;  here,  if  ever,  labour,  diligence,  observation,  and  intel- 
ligence, are  needful  to  f)roduce  a  "  workman  that  needeth  not  to 
be  ashamed."^ 

The  influence  also  of  selfish  or  secular  motives  awfully  blinds 
the  conscience  to  the  sense  of  the  present  necessity,  and  to  the 
anticipation  of  the  day  of  account ;  while  young  men  of  ardent 
feelings  and  promising  talents,  but  with  unfurnished  minds  and 
unrenewed  hearts,  are  thrust  forward  by  the  persuasion  of  injudi- 
cious friends,  or  by  the  excitement  of  some  momentary  bias,  into 
the  sacred  office.  The  Church  has  severely  suffered  from  this  woe- 
ful inconsideration ;  and  the  victims  of  this  self-deluding  impetus 
have  felt  to  their  cost  its  bitter  fruit  in  the  disappointment  of  their 

1  Hinton  on  Completeness  of  Ministerial  Qualifications,  pp.  11,  12.  '  It  will  not  fail 
to  be  objected,' — remarks  Mr.  Ostervald— '  that  if  none  were  to  be  admitted  into  holy  or- 
ders, except  those  who  are  possessed  of  every  necessary  qualification,  there  could  not  pos- 
sibly be  procured  a  sufficient  number  of  Pastors  for  the  supply  of  our  Churches.'  I'd 
which  I  answer,  that  a  small  number  of  chosen  Pastors  is  preferable  to  a  multitude  of  un- 
qualified teachers.  At  all  hazards  we  must  adhere  to  the  command  of  God,  and  leave  the 
event  to  Providence.  But  in  reality  the  dearth  of  pastors  is  not  so  generally  to  be  appre- 
hended. To  reject  those  candidates  for  holy  orders,  whose  labours  m  the  Church  would 
be  wholly  fruitless,  is  undoubtedly  a  work  of  piety.  Others,  on  the  contrary,  who  are 
qualified  to  fulfil  the  duties  of  the  sacred  office,  would  take  encouragement  from  this  exact- 
ness and  severity ;  and  the  Ministry  would  every  day  be  rendered  more  respectable  in  the 
world.'     Ostervald  on  Sources  of  Corruption. 

2  Onus  Angelicis  humeris  formidandum. — Augustine. 

3  Nulla  ars  doceri  praesumitur,  nisi  intenta  prius  meditatione  discitur.  Ab  imperitis 
srgo  pastoribus  magisterium  pastorale  suscipitur  in  magna  temeritate,  quoniam  ars  est  ar- 
tium  regimen  ardmarum.     Greg,  de  Cura  Pastor,  cap  1. 


HABITS    OF    GENERAL    STUDY.  39 

Ministry,  and  the  discomfort — if  not  the  ruin — ^of  their  own  souls. 
In  other  cases,  the  precious  time  for  gathering  in  the  store  has  been 
either  wasted  in  feebleness  and  slotii ;  or  misapplied  in  studies 
which  have  no  direct  tendency  to  form  a  solid,  judicious,  and  ex- 
perimental Ministry  ;  so  that,  with  every  advantage  of  deliberation, 
but  a  slender  stock  of  spiritual  or  intellectual  furniture  is  ready  to 
meet  the  successive  and  daily  increasing  demands.' 

We  may  confidently  anticipate  an  efficient  Ministry,  when  the 
momentous  cost  has  been  considerately  calculated  :  because  then 
the  work  is  contemplated, — not  in  the  colouring  of  a  self-indulgent 
anticipation,  but  in  its  true  light,  as  warranted  by  Scripture,  and 
confirmed  by  the  experience  of  every  faithful  labourer — a  work  not 
of  ease,  but  of  self-denial — not  of  hasty  effort,  but  of  patient  endu- 
rance— not  of  feeling  and  impulse,  but  of  faith,  prayer  and  deter- 
mination. 

A  season  of  preparation — employed  in  storing  the  mind  with 
Christian  doctrine,  and  in  directing  it  to  devotional  and  practical 
purposes — in  habits  of  self-communion  and  converse  with  God,  and 
in  the  exercises  of  active  godliness,  will  turn  to  most  profitable 
account  throughout  the  course  of  a  protracted  Ministry.  We  shall 
venture  to  offer  a  few  suggestions  on  the  subject  under  the  divis- 
ions of — Habits  of  General  Study — the  Special  Study  of  the  Scrip- 
tures— Habits  of  Special  Prayer — and  employment  in  the  cure  of 
souls. 


SECTION  I.     • 

HABITS  OF  GENERAL  STUDY. 

"  Give  attendance  to  reading"^  is  the  Scriptural  rule  for  Ministe- 
rial study.  It  is  obviously  of  a  general  character  ;  nor  is  there  any 
reason  for  restricting  its  application  to  the  Sacred  Volume.  "  Paul 
the  aged,"  in  sending  for  his  "  books  and  parchments,"^  (which,  it 
may  be  presumed,  he  wanted  for  perusal)  exempUfied  the  compre- 
hensive extent  of  his  own  rule.     Indeed  who  can  doubt,  that  the 

1  Quesnel's  remarks  are  in  his  own  style,  but  are  well  worthy  consideration.  '  The 
duties  of  an  evangelical  Preacher,  before  he  begins  his  ministry,  are,  1.  To  grow  in  piety, 
by  feeding  on  the  bread  of  prayer  (gathered  in  by  prayer.)  2.  To  give  his  zeal  time  to 
wax  strong  by  reading  the  Holy  Scriptures  and  Fathers.  3.  To  continue  in  silence  and 
retirement,  till  God  is  pleased  to  bring  him  out,  and  show  him  to  the  world ;  men  deceive 
themselves,  when  they  imagine,  that  they  ought  to  produce  and  employ  their  talents 
without  delay,  and  that  they  cannot  hide  them  without  violating  the  command  of  God. 
On  the  contrary  they  violate  it  in  not  waiting  his  proper  time,  but  making  the  wants  of 
their  neighbour  alone  a  sufficient  call.'     On  Luke  i.  80. 

2  1  Tim.  iv.  13.  3  2  Tim.  iv.  13. 


40  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

Church  is  built  up  by  the  Ministry  of  the  pen  as  well  as  of  the 
mouth  ;  and  tliat  in  both  ways  "  the  manifestation  of  the  Spirit  is 
given  to  every  man  to  profit  withal  ?"'  We  cannot  suppose  that 
God  would  suffer  the  labours  of  his  servants,  in  communicating 
the  results  of  exercised,  deep,  and  devotional  study,  to  be  in  vain. 
The  experience  of  men  of  God,  like  that  of  diligent  travellers; 
is  a  public  benefit ;  and  the  fruit  of  it  in  successive  ages  is  pre- 
served as  a  most  valuable  store  of  important  knowledge  to  the 
Church, 

The  Apostle's  own  practice  again  explains  his  rule  to  embrace 
the  wide  field  of  General  Study. ^  His  introduction  of  heathen 
aphorisms  in  the  illustration  or  application  of  sacred  truth^  proves, 
that  he  apprehended  no  necessary  debasement  of  its  purity  from  an 
intermixture  of  human  learning.  Stephen  mentions  it  to  the 
honour,  not  to  the  discredit,  of  the  Jewish  Lawgiver,  that  he  was 
"  learned  in  all  the  wisdom  of  the  Egyptians."*  The  illiterate  owe 
a  mighty  debt  to  human  learning,  for  a  translation  of  the  Scrip- 
tures, which  otherwise  would  have  lain  by  them  as  a  dead  letter  in 
an  unknown  tongue.  The  intelligent  reader  is  indebted  to  the 
same  source  for  the  explanation  of  its  difficulties ;  and  for  many 
powerful  defences  of  its  authority,  which  enable  him  "  with  meek- 
ness and  fear,"  but  yet  with  confidence,  to  "  be  ready  always  to 
give  an  answer  to  every  one  that  asketh  him,  a  reason  of  the  hope 
that  is  in  him."^ 

At  the  Reformation,  learning  and  religion  revived  together.  The 
Reformers  combined  deep  study  with  active  Ministry.  Erasmus's 
learning  (notwithstanding  its  too  great  alliance  with  "  philosophy 
and  vain  deceit"*)  was  a  material  assistance  to  Luther  in  his  great 
work.  '  We  are  taught  by  St.  Paul's  Epistles,  that  we  may  avail 
ourselves  of  every  human  aid  to  dispense  the  blessings  of  the  Gos- 

1  1  Cor.  xii.  7. 

2  Mr.  Scott  refers  this  rule  '  to  the  study  of  the  Scriptures,  or  of  any  other  books  which 
could  add  to  his  fund  of  profitable  knowledge.''  His  earher  notions  on  these  subjects  (he 
candidly  confesses)  '  were  too  contracted.'  Mature  consideration,  however,  formed  his 
studious  life  upon  more  enlarged  principles,  which  he  never  failed  strongly  to  inculcate ; 
marking  at  the  same  time,  the  importance  of  a  due  subordination  to  the  main  end.  '  The 
object  of  all  your  studies,'  (he  writes  in  one  of  his  letters)  '  should  be,  neither  celebrity, 
advantage,  nor  knowledge,  for  its  own  sake,  but  furniture  to  enable  you  to  serve  God 
in  your  generation.'  Life,  pp.  102,  103,  330.  A  Minister  of  the  present  day  said  to  a 
friend,  who  found  him  reading  Gibbon's  History — that  '  he  read  every  thing  with  a  par- 
ticular view  to  his  Ministry,  that  he  collected  some  materials  for  the  pulpit  from  books 
of  almost  every  description,  and  that  he  made  all  his  readings  contribute  somethino-  to- 
w-ards  what  was  needful  for  the  Sunday.'  Christian  Observer,  October,  1828,  p.  608. 
Indeed,  to  restrict  our  reading  to  matters  of  immediate  connection  with  our  grand  subject, 
would  exclude  us  from  much  valuable  collateral  knowledge,  and  expose  us  to  prejudice 
and  misconception. 

3  Such  as  Acts  xvii.  28.     1  Cor.  xv.  33.    Titus  i.  12.  i  Acts  vii.  22. 
5  1  Peter  iii.  15.  6  Col.  ii.  8. 


HABITS    OP    GENERAL    STUDY.  41 

pel.  All  these  human  aids  are  valuable  gifts  of  God,  and  only- 
cease  to  be  blessings  by  the  abuse  of  them.  It  is  true,  that  the 
Gospel  may  be  preached  with  great  energy  by  Ministers  possessing 
very  inconsiderable  attainments  in  literature.  It  sometimes  hap- 
pens, that  the  most  successful  Ministrations  are  conducted  by  men 
of  very  moderate  acquirements.  And  indeed  the  character  of  the 
Gospel  seems  to  require,  that  in  most  cases  (where  the  true  doc- 
trine is  preached)  it  should  give  more  honour  to  zeal  and  diligence 
than  to  genius  and  learning.  But  it  is  also  true,  that  God  is 
pleased  to  make  himself  known  by  the  use  of  means.  And  when 
the  means  are  used  in  subordination  to  his  grace,  he  will  honour 
the  means.  Let  us  then  honour  human  learning.  Every  branch 
of  knowledge,  which  a  good  man  possesses,  he  may  apply  to  some 
useful  purpose.  If  he  possessed  the  knowledge  of  an  archangel, 
he  might  employ  it  all  to  the  advantage  of  men,  and  the  glory  of 
God.'i  Does  not  every  expansion  of  the  mind  increase  its  range 
of  power  and  general  comprehension,  and  consequently  render  it 
more  capable,  under  Divine  teaching,  of  exploring  those  things, 
which  angels  desire  to  look  into  ?" 

As  well  might  we  suppose  that  the  all-sufficiency  of  grace  super- 
sedes the  importance  of  general  knowledge,  as  that  a  child  under 
the  influence  of  grace  is  equally  fitted  for  the  Christian  Ministry, 
with  an  intelligent  adult  under  the  same  degree  of  this  heavenly 
influence.  But  if  knowledge  is  not  to  be  despised,  then  neither  is 
study  as  '  the  means  of  obtaining  it,  to  be  neglected,  specially  as  a 
preparation  for  publicly  instructing  others.  And  though  having 
the  heart  full  of  the  powerful  influences  of  the  Spirit  of  God  may 
at  some  times  enable  persons  to  speak  profitably^  yea,  very  excel- 
lently without  study  ;  yet  this  will  not  warrant  us  needlessly  to 
cast  ourselves  down  from  the  pinnacle  of  the  temple,  depending 
upon  it,  that  the  angel  of  theLord  will  bear  us  up,  and  keep  us  from 
dashing  our  foot  against  a  stone,  when  there  is  another  way  to  go 
down,  though  it  be  not  so  quick.'^  -" 

May  the  Writer  suggest  in  this  view  the  importance  of  a  conscien- 

1  Dr.  Buchanan's  Sermons,  pp.  249 — 251.  See  some  valuable  remarks  in  Scott's  con- 
tinuation of  Milner,  vol  ii.  pp.  385,386.  'I  am  confidently  persuaded,' — says  Dr.  South, 
— '  that  there  is  no  endovsanent,  no  natural  gift  whatever,  with  which  the  great  Father  of 
lights  has  furnished  the  mind  of  man,  but  may,  in  its  highest  operations,  be  sanctified, 
and  rendered  subservient  to  this  great  work  of  the  Ministry.  Real  religion  engages  no 
man,  particularly  no  Minister,  to  be  dull,  to  lounge,  and  to  be  indolent ;  but  on  the  con- 
trary, it  stirs  up  all  the  active  powers  of  the  soul  in  designing  and  bringing  about  great 
and  valuable  ends.  Leighton  declared — '  that  there  could  not  be  too  much  learning,  if  it 
were  but  sajictified.'  At  the  same  time  pointing  to  his  books,  he  said — '  One  devout 
thought  is  worth  them  all,' — meaning,  no  doubt,  that  no  accumulation  of  knowledge  is 
comparable  in  value  to  internal  hohness.'     Life  by  Rev.  J.  N.  PearsoDj  p.  cxx. 

2  Edwards's  Works,  Vol.  viii.  p.  589. 

6 


42  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

tious  regard  to  the  course  of  the  University  study  ?  Even  where 
academical  distinctions  are  passed  by,  the  habits  of  disciphne  and 
self-denial,  furnish  an  effectual  safe-guard  against  the  detrimental 
influence  of  mental,  and  possibly  also  religious,  dissipation.  In  the 
theological  department,  we  cannot  but  regret  the  want  of  a  more 
direct  reference  to  the  Christian  Ministry.  But — apart  from  this 
deficiency — much  store  is  laid  in  of  important  principles  of  knowl- 
edge— the  studious  habit  is  formed — and  a  tone  of  mind  is  acquired 
or  strengthened  for  the  subsequent  attainment  of  methodized,  well- 
digested,  and  comprehensive  views.' 

Professor  Campbell  remarks — '  that,  whatever  in  respect  of  knowl- 
edge supphes  the  materials  necessary  for  edifying,  comforting,  and 
protecting  from  all  spiritual  danger  the  people  that  may  be  com- 
mitted to  his  charge,  or  is  of  use  for  defending  the  cause  of  his  Mas- 
ter, must  evidently  be  a  proper  study  for  the  man  who  intends  to 
enter  into  the  holy  Ministry.'  Again — 'Whatever  may  enable 
him  to  make  a  proper  apphcation  of  those  acquisitions  in  knowl- 
edge, so  as  to  turn  them  to  the  best  account  for  the  benefit  of  his 
people,  is  not  less  requisite.  To  little  purpose  wih  it  be  to  him 
to  be  possessed  of  the  best  materials,  if  he  have  not  acquired 
the  skill  to  use  them.  The  former  we  may  call  the  theory  of  the 
profession  ;  the  latter  the  practice.  The  first  regards  purely  the 
science  of  theology  :  the  second  the  application  of  that  science  to 
the  purpose  of  the  Christian  Pastor.'^ 

'  The  science  of  theology'  consists  in  whatever  may  tend  to  il- 
lustrate, confirm,  enforce,  or  recommend  Divine  Revelation.  How- 
ever superficial  our  knowledge  may  be  on  some  other  subjects,  here 
at  least  it  should  be  intelligent  and  comprehensive — including  a 
competent  acquaintance  with  the  Evidences  of  the  Christian  re- 
ligion— the  Holy  Scriptures — and  the  History  of  the  Church, 
and  especially  of  our  own  Church.  In  regard  to  the  Eviden- 
ces —  Dr.  Leland's  volumes  furnish  a  panoply  for  the  defender 
of  the  faith  in  the  Deistical  controversy  ;  as  does  Butler's  Anal- 
ogy in  the  close  combat  with  the  Infidel.  In  the  more  direct 
track — Paley's  masterly  analysis  of  external  Evidence— Doddridge's 
popular  survey  of  the  whole  field — the  Bishop  of  Chester's  original 

1  Perhaps  some  of  us  in  the  recollection  of  this  important  era  may  be  led  to  make  Philip 
Henry's  confession ;  and  would  that  it  might  be  made  with  equal  sincerity  and  tender- 
ness of  spirit !  '  What  must  needcs  bee  done  in  college  exercise,  for  disputations  every 
day  in  Term  time,  for  theames  and  verses  one  a  week,  and  for  declamations ;  when  it 
came  to  my  turn,  I  did  as  others  of  my  standing,  and  sometimes  had  praise  for  it.  But 
as  for  that  which  we  call  hard  study,  giving  myself  to  reading,  late  and  early,  and  digest- 
ing what  I  read  by  daily  serious  reviews,  I  was  too  much  a  stranger  to  it.' 

2  Lectures  on  Pulpit  Eloquence — Lecture  1. 


HABITS    OP    GENERAL    STUDY.  43 

and  satisfactory  treatise  (professedly  confined  to  a  single  argument, 
but  incidentally  embracing  the  main  points) — and  the  Lectures  of 
the  Bishops  of  Calcutta  and  Ohio'  (equally  addressed  to  the  under- 
standing and  to  the  conscience) — these  may  well  command  our 
chief  attention.  The  cold  abstract  metaphysics  of  Clarke — the 
evangelical  and  enlivening  display  of  Bates  and  Charnock — and 
the  popular  and  analogical  proofs  of  Paley  and  Gisborne^ — should 
be  digested,  as  illustrative  of  the  Divine  character  and  perfections. 
Nor  should  Paley's  Horae  Paulinse  be  forgotten,  as  opening  a  new 
track  of  collateral  evidence  of  Christianity,  which  has  since  been 
extended  to  a  \vider  field  with  satisfactory  reasoning. ^ 

Reserving  the  subject  of  acquaititance  with  the  Scripiures  for 
the  next  section,  we  proceed  to  remark  the  importance  of  Church 
History,  as  a  compo7ie7it  part  of  Ministerial  study.  '  This  will 
teach  the  student' — (as  Dr.  Dwight  justly  observes) — '  the  sins 
and  virtues,  the  errors  and  sound  doctrines,  the  prosperous  and 
adverse  circumstances,  which  have  existed  in  the  Church  in  its 
various  ages  ;  together  with  the  causes,  by  which  they  have  been 
produced.  Generally  he  will  derive  from  this  source  the  same  ad- 
vantages, in  the  ecclesiastical  sense,  which  the  statesman  derives 
in  a  political  sense,  from  civil  history.  He  will  learn  what  the 
church  has  been  ;  why  it  has  thus  been ;  and  how  in  many  re- 
spects it  may  be  rendered  better  and  happier.'*  Mosheim  will  fur- 
nish the  requisite  information  respecting  the  visible  church,  and 
Milner  respecting  the  real  church.  A  comparison  of  these  two 
works  in  the  prominent  events  of  successive  eras  will  open  a  field 
of  most  enlarged  and  interesting,  but  too  often  painful,  contempla- 
tion. A  work,  combining  the  two  in  a  comprehensive  grasp,  and 
w^ith  impartial  but  decided  Christian  views,  remains  yet  to  be  sup- 
plied to  the  Church  .5 

The  importance  of  an  intelhgent  acquaintance  with  the  grounds 
of  his  own  church,  seems  to  direct  the  candidate  for  the  Estab- 
lished Ministry  to  a  thoughtful  study  of  Hooker's  incomparable 

1  Course  of  Lectures  delivered  in  New  York  by  C.  P.  Mc  Ilvaine,  D.  D.  Bishop  of 
Ohio.  ^ 

2  See  Clarke  on  the  Attributes.  Charnock's  Works,  vol.  i.  Paley's  and  Gisborne's 
Natural  Theology. 

3  The  Veracity  of  the  Gospels  and  Acts  argued  from  undesigned  coincidences.  By 
Rev.  J.  .T.  Blunt,  8vo.  1828.  "  Veracity  of  the  Book  of  Moses,  8vo.  1828. 

*  Dwight's  Theology,  chap.  v.  p.  227. 

5  Weisman's  Historia  Sacra  (2  vols.  4to.  1745,  by  a  disciple  of  Dr.  Spener's  school)  is 
considered  by  Mr.  Conybeare  to  combine  erudition  and  piety,  but  it  is  little  known  ;  and, 
being  shut  up  in  Latin,  is  scarcely  popular  enough  to  supply  the  vacuum.  Spanheim's 
Ecclesiastical  Annals,  from  the  creation  of  the  world  to  the  reformation  (contained  in  the 
first  volume  of  his  works)  is  a  store-house  of  valuable  information.  A  translation  of  his 
own  abridgment  of  this  work  has  been  given  by  the  Rev.  George  Wright. 


44  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

work.  The  power  with  which  he  has  set  forth  the  Apostohcal 
foundation  of  our  church,  and  its  careful  conformity  to  the  Scrip- 
tural model,  is  at  once  above  all  praise,  and  proof  against  all 
attack.  Nothing  has  since  been  added  materially  to  strengthen 
the  ground,  on  which  he  has  fixed  her — nothing  indeed  is  needed. 
But  the  characteristic  of  the  work — that  which  gives  to  it  its  pecu- 
liar dignity  and  interest,  and  in  which  it  differs  from  many  similar 
works  of  acknowledged  ability  is— its  holiness.  It  not  only  ex- 
hibits the  exquisite  symmetry  of  the  outward  superstructure,  but 
it  views  the  interior  of  the  temple  with  the  eye  of  a  man  of  God. 
The  work  is  cast  into  the  mould  of  the  subject  matter.  It  marks 
the  genuine  spiritual  character  of  the  church  in  its  requirements 
and  its  privileges,  and  displays  the  "  beauty  of  hohness"  stamped 
upon  the  services  of  her  sanctuary.  We  hesitate  whether  to  ad- 
mire more — the  strength  or  the  sanctity  of  his  Fifth  Book  ;  but  it 
would  be  difficult  to  produce  objections  to  the  system  or  detail 
of  our  Ecclesiastical  poUty  (the  result  either  of  prejudice  or  mis- 
conception,) that  do  not  here  meet  with  a  satisfactory  consideration. 

Jewell's  Apologies  are  highly  deserving  attention,  as  being  of  a 
kindred  spirit  and  eloquence  with  Hooker.  Comber  will  give  an 
able  and  devotional  exhibition  of  our  pubhc  formularies.  The 
doctrines  of  the  Church  are  best  known  by  a  careful  comparison 
of  her  Homilies  and  Articles  with  the  word  of  God.  Burnet's  His- 
tory of  the  Reformation  furnishes  most  interesting  details  of  their 
gradual  formation  upon  the  Scriptural  basis.  His  Exposition  of 
the  Articles  (if  it  does  not  always  display  the  full  and  clear  views 
of  Evangelical  truth,  and  if  it  occasionally  errs  in  an  excess  of 
candour)  contains  a  vast  body  of  information,  well  worthy  of  the 
attention  of  the  Ministerial  student.  Pearson  on  the  Creed  also 
must  be  especially  named,  as  containing,  in  connection  with  the 
treatment  of  his  great  subjects,  a  large  fund  of  the  most  valuable 
theology. 

But  after  all,  it  is  in  the  wide  field  of  divinity,  that  the  student, 
like  David,  must  "  prepare  with  all  his  might  for  the  house  of  his 
God."'  He  had  need  be  a  man  of  store — "  a  scribe  instructed  unto 
the  kingdom  of  heaven."  His  "  lips  must  keep  knowledge,"  that 
they  may  "  seek  the  law  at  his  mouth."^  His  course  of  reading 
therefore  must  embrace  a  comprehensive  vie\\^  of  Scripture  in  its 
doctrinal  light,  practical  obligation,  and  experimental  influence. 
Robinson's  Christian  System  and  Dwight's  System  of  Theology 
will  furnish  most  valuable  materials  for  digestion.     As  to  details 

1  1  Chron.  xxix.  2.  2  Mai.  ii.  7,  with  Matt.  xiii.  52. 


HABITS    OP    GENERAL    STUDY.  45 

of  study — the  Epistles  nearest  to  the  Apostohcal  era,  as  well  as  the 
works  of  the  Christian  Fathers — some  of  Augustine's  Treatises 
especially — deserve  attention  ;  though  of  course  in  so  wide  a  field 
and  in  such  various  degrees  of  Scriptural  purity  in  their  works, 
and  of  our  own  leisure  of  opportunity,  much  discrimination  will 
be  needed.  In  a  brighter  age  of  the  Church,  the  writings  of  our 
Reformers  open  a  rich  treasure-house.  From  the  mass  of  their 
writings  the  difficulty  of  selection  is  proportionably  great.^  Cran- 
mer  and  Jewell  however  stand  foremost  for  deep  learning,  large 
views  of  truth,  and  Christian  wisdom  and  eloquence.  Bradford's 
writings  for  their  unction  of  spirit,  and  edifying  and  experimental 
matter,  deserve  the  highest  regard.  Among  the  Foreign  Reform- 
ers, Calvin,  Luther,  and  Melancthon,  indisputably  are  'the  first 
three.'  Yet  to  select  from  upwards  of  thirty  folios  is  no  easy  task. 
Calvin's  Commentaries  however  (even  in  the  judgment  of  Bishop 
Horsley,  and  others  unfriendly  to  his  peculiar  dogmas)  are  among 
the  most  valuable  illustrations  of  the  Sacred  Volume.  His  Insti- 
tutes (apart  from  the  system  which  they  were  intended  to  unfold) 
are  full  of  admirable  statements  of  the  fundamental  doctrines  of 
the  Gospel.  His  expositions  of  the  Moral  law,  (always  excepting 
his  loose  and  unguarded  views  of  the  Christian  Sabbath)  and  of 
the  Sacraments,  are  eminently  judicious  and  practical.  Luther's 
Commentary  on  the  Galatians  exhibits  the  most  full  and  enliven- 
ing display  of  the  grand  doctrine  of  justification  probably  ever 
given  to  the  Church.  His  Diatribe  against  Erasmus  (allowing  for 
some  hasty  statements)  is  a  powerful  defence  of  the  humbling  doc- 
trines of  the  Gospel  against  the  pride  of  reason  and  self-sufficiency. 
Melancthon's  Common  Places  (taking  care  to  obtain  the  most  ma- 
tured expression  of  his  sentiments)  was  one  of  the  most  important 
and  influential  works  of  the  Reformation  era,  and  abounds  with 
solid  and  Evangelical  statements.  Indeed  this  school  affords  per- 
haps the  most  Scriptural  model  for  the  moulding  of  our  system  of 
Divinity.  Its  standard  of  theology  is  high  and  consistent ;  its 
statements  of  Christian  doctrine  are  less  encumbered  with  distinc- 
tions, less  fettered  by  systematic  accuracy,  and  more  immediate 
and  direct  in  their  reference  to  the  great  object  of  our  faith,  than 
those  of  the  subsequent  school.^ 

The  Divines  of  the  Puritan  School,  however,  (with  due  allow- 

•  The  Parker  Society  promises  to  put  the  most  Lnportant  works  of  this  School  into  ex- 
tensive circulation. 

i  The  Harmony  of  the  Confessions,  4to.  1643,  (of  which  a  new  and  enlarged  edition 
has  lately  been  published  by  Rev.  P.  Hall,)  and  Corpus  et  Syntagma  Confessionum, 
f4to.  1612),  are  well  worthy  of  consideration  ixi  the  Study  of  the  School  of  the  Re- 
tormers. 


4- 


46  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

ance  for  the  prevalent  tone  of  scholastic  subtleties)  supply  to  the 
Ministerial  student  a  large  fund  of  useful  and  edifying  instruction. 
If  they  be  less  clear  and  simple  in  their  doctrinal  statements  than 
the  Reformers,  they  enter  more  deeply  into  the  sympathies  of 
Cinistian  experience.  Profoundly  versed  in  spiritual  tactics — the 
habits  and  exercises  of  the  human  heart — they  are  equally  quali- 
fied to  awaken  conviction  and  to  administer  consolation  ;  laying 
open  the  man  to  himself  with  peculiar  closeness  of  application  ; 
stripping  him  of  his  false  dependencies,  and  exhibiting  before  him 
the  light  and  influence  of  the  Evangelical  remedy  for  his  distress. 
Owen  stands  pre-eminent  among  the  ^vTiters  of  this  school.  '  His 
scholars'  (as  Mr.  Cecil  observes)  '  will  be  more  profound  and  en- 
larged, and  better  furnished  than  those  of  most  other  writers.' 
Among  his  voluminous  works,  we  may  mark  his  Exposition  of  the 
Epistle  to  the  Hebrews  (with  all  its  prolixity),  as  probably  a  most 
elaborate  and  instructive  comment  upon  a  detached  portion  of 
Scripture.  His  work  on  the  Spirit  (though  discordant  in  some 
particulars  from  the  principles  of  our  Church)  embraces  a  most 
comprehensive  view  of  this  vitally  important  subject.  His  exposi- 
tion of  Psalm  cxxx.  exhibits  the  most  full  and  unfettered  display 
of  Divine  forgiveness,  admirably  suited  to  the  perplexities  of  exer- 
cised Cinistians.  His  Tracts  upon  '  Understanding  the  Mind  of 
God  in  Scripture,'  and  '  The  Reason  of  Faith,'  manifest  his  usual 
accuracy  of  spiritual  discernment.  His  Treatises  upon  Indwelling 
Sin,  Mortification  of  Sin,  the  Power  of  Temptation,  and  the  Dan- 
ger of  Apostacy — shew  uncommon  depths  of  exploring  the  secre- 
cies of  the  heart.  His  view  of  Spiritual-Mindedness  draws  out  a 
graphic  delineation  of  the  tastes  and  features  of  the  new  character. 
And  indeed  upon  the  whole — for  luminous  exposition,  and  power- 
ful defence  of  Scriptural  doctrine — for  determined  enforcement  of 
practical  obligation — for  skilful  anatomy  of  the  self-deceitfulness 
of  the  heart — and  for  a  detailed  and  wise  treatment  of  the  diversi- 
fied exercises  of  the  Christian's  heart,  he  stands  probably  unrivalled. 
The  mixture  of  human  infirmity  with  such  transcendant  excellence 
will  be  found  in  an  unhappy  political  bias— in  an  inveterate  disUke 
to  episcopal  government.'  and  (as  regards  the  character  of  his  The- 
ology,) a  too  close  and  constant  endeavour  to  model  the  principles  of 
the  Gospel  according  to  the  proportions  of  human  syslems.     But 

1  We  refer  not  to  his  decided  views  of  independency,  but  to  his  aggressive  spirit  in  in- 
terspersing animadversions  upon  the  Establishment  throughout  his  most  spiritual  and 
discursive  writings.  Dwight  has  defended  the  principles  of  Dissent  from  Episcopacy 
with  ccjual  power  and  determination  ;  but  in  that  spirit  of  Christian  moderation  which 
conciliates  respect,  even  when  it  fails  of  conviction. 


HABITS    OF    GENERAL    STUDY.  47 

who  would  refuse  to  dig  into  the  golden  mine  from  disgust  at  the 
base  alloy,  that  will  ever  be  found  to  mingle  itself  with  the  ore  ?' 

Baxter  must  be  mentioned  in  this  School — though  his  views  of 
the  Gospel  appear  to  the  Writer  not  to  partake  of  the  fulness  of 
Owen ;  nor  (as  Mr.  Cecil  remarks)  '  is  he  to  be  named  with  him 
as  to  furnishiug  the  Student's  mind.'  Yet  is  his  '  Christian  Direc- 
tory' a  most  valuable  work  upon  Casuistical  Divinity.  His  '  Rea- 
sons for  the  Christian  Religion'  constitute  a  powerful  defence  of  the 
bulwarks  of  our  faith.  His  '  Saints'  Rest'  is  a  fine  specimen  of 
heavenly  contemplation  interspersed  with  most  pungent  addresses 
to  the  lukewarm  and  careless,  though  with  too  scanty  infusion  of 
the  melting  and  attractive  influence  of  evangelical  motives.  It 
were  needless  minutely  to  particularize  more.  R.  Bolton,  Howe, 
Charnock,  are  peculiarly  distinguished  by  strength  of  genius  and 
fund  of  matter  (though — the  first  at  least — with  the  occasional 
mixture  of  obscurity  and  bombast).  Perhaps  Flavel  may  be 
said  to  furnish  the  best  model  for  the  pulpit ;  his  preaching  being 
specially  marked  by  an  earnest  and  affectionate  tenderness,  by  much 
unction  of  spirit,  clearness  of  doctrine,  and  direct  enforcement  of 
practical  obligations. 

No  department,  however,  of  Ministerial  study  is  of  greater  impor- 
tance than  Pastoral  Theology.  Chrysostom  on  the  Priesthood, 
for  its  deep-toned  solemnity  of  eloquence^— Herbert's  Parson,  for  its 
pripiitive  simplicity — Burnet,  for  its  impressive  detail  of  the  Pasto- 
ral obligations — Bowles,  for  its  excursive  range  throughout  every 
department  of  the  work — Baxter's  Reformed  Pastor,  for  its  awaken- 
mg  apprehensions  of  Ministerial  responsibility,  realizing  it  as  in  the 
immediate  presence  of  God  and  in  the  light  of  eternity — these 
are  works  for  the  Minister's  first  shelf  Close  by  their  side  may 
stand  Ministerial  Biography — the  embodying  of  the  deep-felt  obli- 
gations in  active   and  devoted  operation.     Such  lives  as  those  of 

'  Thou2;h  his  works  will  be  the  Minister's  constant  companion  through  his  course,  yet 
are  they  most  valuable  parts  of  his  preparatory  study,  as  exhibiting  Scriptural  doctrines 
in  an  experimental  mould  and  in  practical  influence — a  complete  pattern  of  that  form  of 
Ministry,  which  equally  adapts  itself  to  the  various  purposes  of  our  office. 

2  We  must,  however,  remark  upon  the  evident  deficiency  of  Chrysostom's  Treatise  in 
those  lively  views  and  exercises  of  faith,  which  are  the  grand  stimulants  to  our  work. 
But  for  the  characteristic  wc  have  mentioned,  combined  with  practical  expositions  and  an 
elevated  standard  of  ministerial  conduct  and  obligations,  it  is  only  to  be  equalled  by 
Baxter's  celebrated  and  invaluable  work.  His  deficiency  disables  him  indeed  as  a  sus- 
taining comforter  to  the  desponding  Minister.  But  the  man,  who  could  exclaim  in  fearful 
astonishment  and  hcsitition — Omi^a^o),  il  rva  eart  ri^m  npy(nvTMv  aoiHni'at  (Homil.  on  Heb. 
xiii.  17.),  and  who  declared  that  he  was  shaken  as  with  an  earthquake  every  time  he  renid 
these  words,  (De  Saccrd.  vi.  i.)  must  have  much  to  teach  us  of  more  serious,  self-abasing, 
and  exciting  views  of  our  sacred  work.  We  may  also  observe  of  Baxter's  work,  that  his 
heart-stirring  exhortations  would  have  lost  none  of  their  pungency,  had  they  flovced 
more  fully  and  naturally  from  the  enlivening  and  constraining  principles  of  faith  in  the 
promises  of  God,  and  a  realized  apprehension  of  the  love  of  Christ. 


48  VIEW    OP    THE    CHRISTIAN    MINISTRY: 

Archbishop  Leighton,  A  Heine,  P.  Henry,  M.  Henry,  Hallyburton, 
Cotton  Mather,  Ehot,  Brainerd,  Doddridge,  Bishop  Wilson,  S. 
Walker,  Martyn,  Buchanan,  Scott,  Richmond,  Oberlin  and  Neff, 
T.  Lloyd,  Thomason,  and  H.  Venn^are  of  the  highest  value  and 
consideration.  More  lessons  of  practical  detail  and  encouragement 
may  be  learnt  from  this  branch  of  study,  than  from  whole  treatises 
of  abstract  theology. 

The  Apostle  enforces  the  habit  of  study  upon  his  beloved  son, 
as  a  means  of  preserving  his  youthful  ministry  from  contempt.' 
And,  indeed,  (as  Dr.  Buchanan  has  observed,)  'in  this  age,  when 
learning  is  general,  an  ignorant  clergyman  will  be  treated  with 
contempt.'*^  The  wide  extension  of  knowledge  proportionably  in- 
creases our  responsibility  of  storing  our  minds  with  subjects  of  gen- 
eral interest ;  as  well  to  diversify  our  materials  of  sold  instruction, 
as  to  protect  our  character  and  office  from  that  contempt,  to  which 
a  palpable  inferiority  to  the  intelligent  part  of  our  congregation 
would  expose  us.  The  Apostle's  rule  of  study  was  not  given  to  "  a 
novice,"  but  to  a  convert  of  many  years'  standing  ;  who  had  been 
blest  from  his  childhood  with  an  excellent  scriptural  education  ;^ 
who  was  endowed  with  good  natural  talents,  spiritual  gifts  and  pre- 
eminent rehgious  advantages  under  the  Apostle's  personal  tuition ; 
and  whose  early  elevation  in  the  Church  showed  a  satisfactory  im- 
provement of  his  privileges.  Yet  is  he  warned  to  instruct  himself 
before  he  attempted  to  instruct  others, — to  ''  give  attendance"  first 
"  to  reading" — then  "  to  exhortation,  to  doctrine."  Such  advice, 
given  to  an  elder  under  such  circumstances,  and  in  an  age  of  inspi- 
ration, carries  the  weight  of  authority,  and  serves  as  a  rebuke  for 
negligence  under  our  comparative  disadvantages. 

Nor  let  it  be  thought,  that  studious  habits  must  necessarily  in- 
fringe upon  our  more  active  employments.  What  shall  we  say  to 
the  nine  pondrous  folios  of  Augustine,  and  the  thirteen  of  Chrysos- 
tom — volumes  not  written,  like  Jerome's,  in  monastic  retirement, 
but  in  the  midst*  of  almost  daily  preaching  engagements,  and  con- 
flicting, anxious,  and  most  responsible  duties — volumes — not  of  light 
reading,  the  rapid  flow  of  shallow  declamation — but  the  results  of 
deep  and  well-digested  thinking  ?  The  folios  also  of  Calvin — the 
most  diligent  preacher.^  and  of  Baxter,  the  most  laborious  pastor  of 

1  See  1  Tim.  iv.  12.  13. 

2  Church  Missionary  Proceedings,  Fourteenth  Anniversary,  p.  353,  note. 
*  2  Tim.  iii.  15. 

*  '  Ye  heard  yesterday — ye  shall  hear  to-morrow' — very  commonly  occurs  in  their  Ho- 
miletical  writings. 

5  '  What  shall  I  say  of  his  indefatigable  industry,  even  beyond  the  power  of  nature, 
which  being  paralleled  with  our  loitering,  I  fear  will  exceed  all  credit,  and  may  be  a  true 
object  of  admiration,  how  his  lean,  worn,  soent,  and  weary  body  could  possibly  hold  ouf? 


HABITS    OF    GENERAL    STUDY.  49 

his  day — full  of  thought  and  matter,  bear  the  same  testimony  to 
the  entire  consistency  of  industrious  study  with  devoted  Ministerial 
diligence.  The  secret  of  this  efficiency  seems  to  have  much  con- 
sisted in  a  deep  sense  of  the  value  of  that  most  precious  of  all  talents 
— time;  and  of  an  (Economical  distribution  of  its  minutest  particles 
for  specific  purposes.  Mr.  Alleine  would  often  say,  *  Give  me  a 
Christian  that  counts  his  time  more  precious  than  gold.'^  Mr.  Cot- 
ton^  would  express  his  regret  after  the  departure  of  a  visitor—'  I  had 
rather  have  given  this  man  a  handful  of  money,  than  have  been 
kept  thus  long  out  of  my  study.'  Melancthon,  when  he  had  an 
appointment,  expected,  not  only  the  hour,  but  the  minute  to  be 
fixed,  that  time  might  not  run  out  in  the  idleness  of  suspense.  Sen- 
eca has  long  since  taught  us,  that  time  is  the  only  thing  of  which 
'it  is  a  virtue  to  be  covetous.'  But  here  we  should  be,  like  the 
miser  with  his  money — saving  it  with  care,  and  spending  it  with 
caution.  It  is  well  to  have  a  book  for  every  spare  hour,  to  improve 
what  Boyle  calls  the  '  parenthesis  or  interludes  of  time:  which, 
coming  between  more  important  engagements,  are  wont  to  be  lost 
by  most  men  for  want  of  a  value  for  them  :  and  even  by  good  men, 
for  want  of  skill  to  preserve  them.  And  since  goldsmiths  and  re- 
finers'— he  remarks — '  are  wont  all  the  year  long  to  save  the  very 
sweepings  of  their  shops,  because  they  may  contain  in  them  some 
filings  or  dust  of  those  richer  metals,  gold  and  silver  ;  I  see  not, 
why  a  Christian  may  not  be  as  careful,  not  to  lose  the  fragments 
and  lesser  intervals  of  a  thing  incomparably  more  precious  than 
any  metal — time  ;  especially  when  the  improvement  of  them  by 
our  meletetics  may  not  only  redeem  so  many  portions  of  our  life, 
but  turn  them  to  pious  uses,  and  particularly  to  the  great  advan- 
tage of  devotion.'^ 

Bishop  Burnet  indeed  has  justly  observed,  '  that  a  great  measure 

He  read  every  week  in  the  year  three  divinity  lectures,  and  every  other  week  over  and 
above ;  he  preached  every  day,  so  that  (as  Erasmus  saith  of  Chrysostom)  I  do  not  know, 
whether  more  to  admire  the  indefatigahlencss  of  the  man,  or  his  hearers.  Yea:,  some 
have  reckoned  up,  that  his  lectures  were  yearly  one  hundred  and  eighty-six,  his  sermons 
two  hundred  and  eighty-six,  besides  Thursday  he  sat  in  the  presbytery,'  &c.  &c.  Clark's 
Lives.  Calvin's  own  account  in  one  of  his  letters  to  Farel,  thus  speaks — '  When  the 
messenger  called  for  my  book  (the  Commentary  on  the  Romans),  I  had  twenty  sheets  to 
revise — to  preach — to  read  to  the  congregation — to  write  forty-two  letters — to  attend  to 
some  controversies — and  to  return  answers  to  more  than  ten  persons,  who  interrupted 
me  in  the  midst  of  my  labours,  for  advice.' 

1  Alleine's  Life  and  Letters,  p.  94. 

2  The  grandfather  of  Cotton  Mather,  an  excellent  scholar,  formerly  of  Emmanuel  col- 
lege, and  one  of  the  first  settlers  in  New  England.  One  of  his  cotemporaries  in  New 
England  (Mr.  Norton)  if  he  found  hunself  not  so  much  inclined  to  diligence  and  study, 
as  at  other  times,  would  reflect  upon  his  heart  and  ways,  lest  some  unobserved  sin  should 
provoke  the  Lord  to  give  him  up  to  a  slothful  listless  frame  and  spirit.  In  his  diary  he 
sometimes  had  these  words — '  Leve  desidcrium  ad  studendum :  prniam  ex  peccato  admisso.' 
Mather's  History  of  New  England,  Book  iii. 

3  Boyle's  Reflections,  pp.  9,  10. 

7 


60  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

of  piety,  with  a  very  small  proportion  of  learning,  will  carry  one  a 
great  way."  Considerable  latitude  also  is  required  in  speaking  of 
the  high  importance  of  study.  With  some,  the  cord  must  be  drawn 
tight — with  others  much  may  be  left  to  the  direction  of  their  nat- 
ural bias.  Yet  Archbishop  Seeker's  remark,  must,  we  think,  be 
generally  admitted — '  A  point  of  great  importance  to  Clergymen  is, 
that  they  be  studious.^  Far,  very  far,  would  we  be  from  asserting 
the  pre-eminence  of  theological  study  to  spiritual-mindedness.  Yet 
we  cannot  expect  to  see  a  tone  of  healthful  spirituaUty,  without  an 
industrious  habit.  The  religion  of  an  idler  is,  to  say  the  least,  of  a 
very  questionable  character  ;  nor  can  we  doubt,  that  a  diUgent  im- 
provement of  inferior  talents  by  study,  exercise,  and  prayer  will  be 
more  profitable  to  their  possessor,  and  serviceable  to  the  Church, 
than  the  gift  of  superior  abilities  suffered  to  slumber  for  want  of 
active  use.' 

Different  qualifications,  however,  are  required  for  the  improve- 
ment of  study.  Some  need  great  patience.  Ardent  minds  wish, 
and  seem  almost  to  expect,  to  gain  all  at  once.  There  is  here,  as 
in  religion,  "  a  zeal  not  according  to  knowledge." — There  is  too 
great  haste  in  decision,  and  too  httle  time  for  weighing,  for  storing, 
or  for  wisely  working  out  the  treasure.  Hence  arises  that  most 
injurious  habit  of  skimming  over  books,  rather  than  perusing  them. 
The  mind  has  only  hovered  upon  the  surface,  and  gained  but  a 
confused  remembrance  of  passing  matter,  and  an  acquaintance 
with  first  principles  far  too  imperfect  for  practical  utility.^     The  ore 

1  Pastoral  Care,  ch.  vii. 

2  Seeker's  Charges.  Mather  remarks  upon  the  importance  of  habits  of  study — '  There 
never  was  an  eminent,  who  was  not  an  industrious  man.  You  must  be  dihgent  in  your 
business,  if  you  hope  to  stand  in  any  desirable  eircumstance  before  that  Great  King,  unto 
whose  service  you  are  dedicated.'  Student  and  Pastor,  pp.  195,  196.  '  I  have  directed 
close  attention  to  this  subject,'  (remarks  a  professor  in  an  American  Theological  Semi- 
nary,) '  and  the  result  without  one  solitary  exception  is,  that  I  never  knew  an  individual 
gain  any  considerable  mass  of  really  digested  and  valuable  knowledge,  v-'dhnut  vmcearied 
industry.''  Professor  Miller's  Letters  on  Clerical  Habits  addressed  to  a  Student  in  the 
Seminary  at  Princeton,  N.  J.  p.  25G.  It  was  an  excellent  reply  to  a  complaint  of  a  bad 
memory  as  a  discouragement  from  study  ;  Lege,  les^e  ;  aliquid  hcErehit.  That  sentence  in 
Prov.  xiv.  13,  deserves  to  be  written  in  letters  of  gold  upon  your  study  table — "  In  all 
labour  there  is  profit."  To  another  young  Ministerial  student  it  was  said — '  Abhor  one 
hour  of  idleness,  as  you  would  be  ashamed  of  one  hour  of  drunkenness.' — Life  of  Mr. 
Thomas  Shepard,  in  Mather's  New  England,  Book  IV. 

3  '  As  it  is  in  the  body,' — observes  Mr.  Locke — '  so  it  is  in  the  mind,  practice  makes  it 
what  it  is  ;  and  most  even  of  those  excellences,  which  arc  looked  on  as  natural  endow- 
ments, will  be  found,  when  examined  into  more  minutely,  to  be  the  product  of  exercise, 
and  to  be  raised  to  that  pitch  by  repeated  actions' — Again — '  The  faculties  of  the  soul  are 
improved  and  made  useful  to  us,  just  after  the  same  manner  that  our  bodies  are.  Would 
you  have  a  man  write  or  paint  well,  or  perform  any  other  mechanical  operation  dexter- 
ously and  with  ease  ?  let  him  have  ever  so  much  vigour  and  activity,  suppleness,  and 
address,  yet  nobody  expects  this  from  him,  unless  he  has  been  used  to  it,  and  has  em- 
ployed time  and  pains  in  fashioning  and  forming  his  hand  or  other  parts  to  these  motions. 
Just  so  it  is  in  the  mind — Would  you  have  a  man  reason  well  1  you  must  use  him  to  it 
betimes,  exercise  his  mind  in  it.' — Conduct  of  the  Under.standing. 

*  '  Patient  application  is  literally  every  thing.     Without  it  you  may  have  a  number  of 


HABITS    OF    GENERAL    STUDY.  51 

of  knowledge  is  purchased  in  the  lump,  but  never  separated,  or 
applied  to  important  objects. 

Some  again  need  discretion  in  the  direction  of  their  study. 
'  They  study,'  (as  Bishop  Burnet  remarks  in  the  conclusion  of  his 
history)  '  books  more  than  themselves.'  They  lose  themselves  in 
the  multiplicity  of  books  ;i  and  find  to  their  cost,  that  in  reading 
as  well  as  "  making  books  there  is  no  end  ;  and  much  study  is  a 
weariness  of  the  flesh."^  Bishop  Wilkins  observes, — '  There  is  as 
much  art  and  benefit  in  the  right  choice  of  such  books,  with  which 
we  should  be  most  familiar,  as  there  is  in  the  election  of  other 
friends  or  acquaintances,  with  whom  we  may  most  profitably  con- 
verse.^  No  man  can  read  everything  ;  nor  would  our  real  store  be 
increased  by  the  capacity  to  do  so.  The  digestive  powers  would 
be  overloaded  for  want  of  time  to  act,  and  uncontrolled  confusion 
would  reign  within.^  It  is  far  more  easy  to  furnish  our  library 
than  our  understanding.  A  man  may  have  read  most  extensively 
upon  theological  subjects,  and  yet  be  a  tyro  in  theology.  Professor 
Campbell  remarks,  in  his  forcible  manner, — '  It  has  been  the  error 
of  many  ages,  and  still  is  of  the  present  age,  that  to  have  read 
much  is  to  be  very  learned.  There  is  not,  I  may  say,  a  greater 
heresy  against  common  sense.  Reading  is  doubtless  necessary ; 
and  it  must  be  owned,  that  eminence  in  knowledge  is  not  to  be 
attained  without  it.     But  two  things  are  ever  specially  to  be  re- 

half-formed  ideas  floating  in  your  mind  ;  but  deep,  connected,  large,  and  consistent  views 
of  any  subject  you  will  never  gain.  Impatient  haste  is  the  bane  of  deep  intellectual  work. 
If  you  arc  investigating  any  important  doctrine,  be  not  ready  to  leave  it.  Come  to  it 
a<Tain  and  again ;  seeking  light  from  every  quarter ;  and  perusing  with  attention  the  best 
books,  until  you  have  entered,  as  far  as  you  are  capable,  into  its  profoundest  merits.  And, 
if  compelled  by  any  circumstance  to  leave  the  subject  before  you  have  reached  this  point, 
hold  it  in  reserve  for  another  and  more  satisfactory  examination.  In  short,  let  your 
motto,  and,  as  far  as  practicable,  your  habit  be,  to  leave  nothing  till  you  have  thoroughly 
mastered  it.'     Professor  Miller's  Letters,  pp.  256-258. 

1  Distrahit  animum  librorum  multitude.  Itaque,  cum  legere  non  possis,  quantum  ha- 
bueris,  sat  est  habere  quantum  legas.  Sed  modo,  inquis,  hunc  librum  evolvere  volo,  modo 
ilium.  Fastidientis  stomachi  est,  multa  degustare;  quse,  ubi  varia  sunt  ct  diversa,  coin- 
quinant,  non  alunt.  Probates  itaque  semper  lege ;  et  si  quando  ad  alios  divertere  libuerit, 
ad  priores  redi.'     Seneca,  Ep.  i. 

2  Eccles.  xii.  12. 

3  Wilkuis,  Eccl.  p.  44.  Dr.  Watts  has  remarked, — '  It  is  of  vast  advantage  for  im- 
provement of  knowledge  and  saving  time,  for  a  young  man  to  have  the  most  proper  books 
for  his  reading,  recommended  by  a  judicious  friend.' — On  the  Improvement  of  the  Mind, 
ch.  iv.  This  and  ch.  v.  abound  with  most  valuable  instructions  upon  Christian  study. 
Professor  Franck  accompanies  the  same  advice  to  young  students  with  the  following  ad- 
monitions. '  They  should  read  little,  but  read  that  little  well ;  they  should  prefer  tliose 
works,  whose  tendency  is  to  lay  a  solid  foundation,  and  prove  them  in  a  sedate  and  at- 
tentive manner ;  never  commencing  any  other  book,  until  the  subject  of  the  former  be 
perfectly  understood  and  digested.  If  these  monitions  be  neglected,  they  may  become 
sciolists,  but  never  men  of  learning ;  sophists,  but  never  truly  wise ;  the  mind  will  be 
possessed  with  an  intemperate  thirst  after  "knowledge  that  puffcth  up,"  and  filled  with 
unholy  indifference'  for  "the  wisdom  that  cometh  from  above."  Franck's  Guide  to  the 
Reading  of  the  Scriptures,  ch.  iii. 

*  See  quotation  from  Seneca,  ut  supra. 


52  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

garded  on  this  topic,  which  are  these  :  First,  that  more  depends  on 
the  quahty  of  what  we  read,  than  on  the  quantity.'  Secondly, 
more  depends  on  the  use,  which,  by  reflection,  conversation,  and 
composition,  we  have  made  of  what  we  read,  than  upon  both  the 
former.'*  Mr.  Fisk's  remark  upon  Missionary  quahfications  ap 
phes — '  More  knowledge  of  languages  should,  be  acquired:  I  say, 
more  kiioioledge  of  languages — rather  than  a  knowledge  of  more 
languages.''''^  The  accuracy  of  study  is  of  far  greater  importance 
than  its  extent.  '  A  little  study,  loell  digested  in  a  good,  serious 
mind,  will  go  a  great  way,  and  will  lay  in  materials  for  a  whole 
life.'*  This  intellectual  process  incorporates  the  subjects  of  thought 
with  our  own  minds ;  and  thus,  instead  of  weakening  their  ener- 
gies by  an  unnatural  pressure,  enlarges  their  capabilities  of  receiv- 
ing and  retaining  their  treasures.  Massillon  well  distinguishes  the 
main  requisites  of  this  digestive  habit,  to  be — '  love  of  study ;  a 
desire  of  becoming  useful  to  our  parish  ;  a  conviction  of  the  neces- 

1  Lectures  on  Systematic  Theology,  lect.  i.  Mr.  Locke  speaks  most  excellently  to  this 
point — '  There  are  fundamental  trutns,  which  lie  at  the  bottom,  the  basis  upon  which  a 
great  many  others  rest,  and  in  which  they  have  their  consistency.  These  are  teeming 
truths,  rich  in  store,  with  which  they  furnish  the  mind,  and  like  the  lights  of  heaven, 
are  not  only  beautiful  and  entertaining  in  themselves,  but  give  light  and  evidence  to 
other  things,  that  without  them  could  not  be  seen  or  known.  These,  and  such  as  these, 
are  the  truths  we  should  endeavour  to  find  out  and  store  our  minds  with.'  Conduct  of 
the  Understanding,  §  43. 

2  This  has  always  been  the  view  of  the  most  judicious  masters  of  study.  Dr.  W^atts 
again  observes, — '  A  well  furnished  library  and  a  capacioiis  memory  are  indeed  of  singular 
use  toward  the  improvement  of  the  mind ;  but  if  all  your  learning  be  nothing  else  but  a 
mere  amassment  of  what  others  have  written,  without  a  due  penetration  into  its  meaning, 
and  without  a  judicious  choice  and  determination  of  your  own  sentiments,  I  do  not  see 
what  title  your  head  has  to  true  learning  above  your  shelves.'  On  the  Improvement  of 
the  Mind,  ch.  i.  Thus  again  Mr.  Locke — 'Reading  furnishes  the  mind  only  with  mate- 
rials of  knowledge ;  it  is  thinking  makes  what  we  read  ours.  We  are  of  the  ruminating 
kind,  and  it  is  not  enough  to  cram  ourselves  with  a  great  load  of  collections. — There  are 
indeed  in  some  writers  instances  of  deep  thought,  close  and  acute  reasoning,  and  ideas 
well  pursued.  The  light  these  would  give  would  be  of  great  use,  if  their  reader  would 
observe  and  imitate  them — but  that  can  be  done  only  by  our  own  meditation.'  Conduct 
of  the  Understanding,  §  43.  Lord  Bacon's  directions  on  this  matter,  are  replete  with 
admirable  wisdom: — 'Read  not  to  contradict  ahd  refute,  nor  to  believe  and  take  for 
granted,  nor  to  find  talk  and  discourse ;  but  to  weigh  and  consider.  Some  books  are  to 
be  tasted,  others  to  be  swallowed,  and  some  few  to  be  chewed  and  digested  ;  that  is,  some 
books  are  to  be  read  only  in  parts ;  others  to  bo  read,  but  not  curiously ;  and  some  few  to 
be  read  wholly,  and  with  diligence  and  attention.  Some  books  also  may  be  read  by 
deputy  and  extracts  of  them  made  by  others.  Reading  maketh  a  full  man ;  conference  a 
ready  man :  and  writing  an  exact  man  :  and  therefore  if  a  man  write  little,  he  had  need 
have  a  good  memory ;  if  he  confer  little,  he  had  need  of  much  cunning,  to  appear  to  know 
what  he  doth  not.'  Mason  observes — '  that  some  books  better  deserve  to  be  read  over 
ten  times,  than  others  once,  and  recommends  the  examination  of  important  discussions 
within  the  book,  as  a  test  of  its  solid  or  superficial  character.' — Perhaps  the  periodicals  of 
the  present  day  may  prove  ensnaring  to  the  studious  mind.  Though  many  of  them  are 
replete  with  valuable  matter,  yet  from  their  slight  and  discursive  character,  they  should 
be  connected  with  hours  of  relaxation  rather  than  with  hours  of  study. 

3  Life  of  PUny  Fisk,  Missionary  to  Palestine;  a  most  valuable  piece  of  Missionary, 
and  indeed  of  Ministerial  Biography,  p.  25.  Mr.  Fisk  was  one  of  the  instances  of  sub- 
sequent conviction  of  the  mistake,  that  industrious  study  is  inconsistent  with  ardent 
pjactical  religion. 

*  Burnet's  Conclusion  to  the  History  of  his  own  times. 


HABITS    OF    GENERAL    STUDY.  53 

sity  of  deriving  from  prayer  that  knowledge  which  study  does  not 
afford  ;  of  being  impressed  with  a  desire  of  salvation,  and  of  apply- 
ing all  the  means  of  advancing  in  evangelical  wisdom,  to  inspire 
our  flock  with  a  love  of  their  duty,  in  order  that  they  may  the 
more  easily  be  induced  to  practice  it :  in  a  word,  a  sincere  desire  to 
fulfil  our  Ministry.'! 

It  is  of  great  moment,  that  the  habit  of  study  should,  as  far  as 
possible,  be  maintained  through  life.  For  the  most  part — the 
ground  work  only  has  been  laid.  Let  our  early  attainments  ex- 
cite, not  satisfy,  our  thirst  for  information — divert,  not  bound,  our 
investigations.  If  useful  habits  are  gained,  they  are  probably  far 
from  being  matured.  St.  Paul's  instructions  so  often  alluded  to, 
were  given  (as  we  have  hinted)  to  an  elder  of  some  years'  stand- 
ing in  the  Church.  Mr.  Scott  to  the  last  combined  the  student 
with  the  Minister.2  '  If  we  live  only  on  old  stores,'  (as  a  beloved 
brother  has  observed)  '  we  shall  never  enlarge  our  knowledge.  It 
is  allowed,  that  it  is  not  easy  diligently  to  pursue  a  course  of  perse- 
vering study.  Our  families  and  our  daily  duties  must  not  be  neg- 
lected. It  requires  fixed  plans,  vigorously  followed  up.  Our  natu- 
ral indolence,  and  the  love  of  society,  must  be  broken  through. 
Cecil  says—'  Every  man,  whatever  be  his  natural  disposition,  who 
would  urge  his  powers  to  the  highest  end,  must  be  a  man  of  soli- 
tary studies.'^ 

Yet,  after  all,  the  solidly-learned,  the  studious,  and  well-furnish- 
ed man  is  but  the  unshapen  mass,  from  which  the  Christian  Min- 
ister is  formed.  The  plastic  energy — the  quickening  influence  of 
the  Almighty  Spirit — is  still  needed  to  put  light,  life,  and  motion 
into  the  inert  substance,  to  mould  it  into  the  Divine  image,  and  to 
make  it  a  "  vessel  of  honour  meet  for  the  Master's  use."  Nor  must 
we  deny,  that  studious  habits  are  attended  with  ensnaring  tempta- 
tions.* The  tree  of  knowledge  may  thrive,  while  the  tree  of  life  is 
languishing.  Every  enlargement  of  intellectual  knowledge  has  a 
natural  tendency  to  self-exaltation.     The  habit  of  study  must  be 

'  Massillon's  Charges,  p.  223. 

2  Scott's  Life,  pp.  GOO,  601.  Mr.  Riclimond's  advice  to  his  son  looking  forward  to  the 
Ministry  was — '  From  the  day  that  a  youth  on  Christian  principles  is  devoted  to  the 
Ministry,  he  ought  to  become  a  Divinity  Student,  and  all  his  studies  should  bend  to  the 
one  great  object.' 

3  Bickersteth's  Christian  Hearer,- pp.  243,  24^4.  The  whole  chapter  is  replete  with 
valuable  thought  upon  Christian  study.  '  How  few  read  enough  to  stock  their  minds  1 
and  the  mind  is  no  widow's  cruse,  which  fills  with  knowledge  as  fast  as  we  empty  it. 
Why  should  a  clergyman  labour  less  than  a  barrister  1  since,  in  spiritual  things  as  well 
as  temporal,  it  is  "  the  hand  of  the  diligent  which  maketh  rich."  Does  the  conscience, 
in  fact,  never  whisper  upon  any  topic  in  theology — "  Art  thou  a  master  in  Israel,  and 
knowest  not  these  things  V '     Christian  Observer,  1828,  p.  420. 

*  See  some  valuable  remarks  on  this  subject  in  Bickersteth's  Christian  Student,  ch.  viii. 


64  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

guarded,  lest  it  should  become  an  unsanctified  indulgence  ;  craving 
to  be  fed  at  the  expence  of  conscience  or  propriety  ;  employed  in 
speculative  enquiries,  rather  than  in  holy  and  practical  knowledge ; 
preoccupying  the  time  that  belongs  to  immediate  duties  ;  or  inter- 
fering with  other  avocations  of  equal  or  greater  moment.  A  sound 
judgment  and  a  spiritual  mind  must  be  exercised,  in  directing  these 
studies  to  the  main  end  of  the  Ministry.  Let  none  of  them  intrench 
upon  these  hours,  that  should  be  devoted  to  our  study  of  the  Bible, 
or  our  preparation  for  the  pulpit.  And  wheresoever  we  find  our  in- 
clination too  much  attached  to  any  particular  human  science,  let 
us  set  a  guard  upon  ourselves,  lest  it  rob  us  of  Divine  studies,  and 
our  best  improvement.  A  Minister  should  remember,  that  himself 
with  all  his  studies  is  consecrated  to  the  service  of  the  sanctuary. 
Let  every  thing  be  done  therefore  with  a  view  to  one  great  end  ; 
and  let  us  pursue  every  part  of  science  with  a  design  to  gain  better 
qualifications  thereby  for  our  sacred  work." 

This  section  cannot  be  better  concluded  than  with  Quesnel's  ex- 
position of  the  text,  which  has  formed  its  basis. — '  Not  to  read  or 
study  at  all  is  to  tempt  God  :  to  do  nothing  but  study,  is  to  forget 
the  Ministry  :  to  study,  only  to  glory  in  one's  knowledge,  is  a 
shameful  vanity  :  to  study,  in  search  of  the  means  to  flatter  sinners, 
a  deplorable  prevarication  :  but  to  store  one's  mind  with  the  knowl- 
edge proper  to  the  saints  by  study  and  by  prayer,  and  to  diffuse 
that  knowledge  in  solid  instructions  and  practical  exhortations, — 
this  is  to  be  a  prudent,  zealous,  and  laborious  Minister.'^ 

1  Watts'  Humble  Endeavour  for  a  Revival,  pp.  17,  18.  Hovsr  closely  did  Henry  Mar- 
ty n  live  in  the  spirit  of  this  caution — 'May  I  be  taught  to  remember,  that  all  other  studies 
are  merely  subservient  to  the  great  work  of  ministering  holy  things  to  immortal  souls ! 
May  the  most  holy  works  of  the  Ministry,  and  those  which  require  most  devotedness  of 
soul,  be  the  most  dear  to  my  heart !'     Martyn's  Life,  p.  269. 

2  It  may  be  important  to  add  to  this  Section  the  course  of  study  for  proficiency  in  the 
Christian  Ministry,  pursued  by  one  of  the  most  profound  Theologians  of  his  or  of  any 
age.  '  My  method  of  study'  (President  Edwards  informs  us,)  '  from  my  first  beginning 
the  work  of  the  Ministry,  has  been  very  much  by  writing ;  applying  myself  in  this  way 
to  improve  every  important  hint ;  pursuing  the  clue  to  the  utmost,  when  anything  in 
reading,  meditation,' or  conversation  has  been  suggested  to  my  mind,  that  seemed  to  pre- 
mise light  in  any  weighty  point;  thus  penning  what  appeared  to  me  my  best  thoughts  on 
innumerable  subjects  for  my  own  benefit.  The  longer  I  prosecuted  my  studies  in  this 
method,  the  more  habitual  it  became,  and  the  more  pleasant  and  profitable  I  found  it. 
The  further  I  travelled  in  this  way,  the  wider  the  field  opened ;  wnich  has  occasioned  my 
laying  out  many  things  in  my  mind  to  do  in  this  manner,  (if  God  should  spare  my  life.) 
which  my  heart  hath  been  much  set  upon.'  Life,  Works,  vol.  i.  pp.  79,  80.  Cecil's  rule 
must, however,  be  carefully  regarded.  'Every  man  should  aim  to  do  one  thing  well.  If 
he  dissipates  his  attention  on  several  objects,  he  may  have  excellent  talents  intrusted  to 
him,  but  they  will  be  intrusted  to  no  good  end.  Concentrated  on  his  proper  object,  they 
might  have  vast  energy ;  but  dissipated  on  several,  they  will  have  none.  Let  other  ob- 
jects be  pursued  indeed ;  but  only  so  far  as  they  may  subserve  the  reader's  purpose.  By 
neglecting  this  rule,  I  have  seen  frivolity  and  futility  written  on  minds  of  great  power ; 
and  by  regarding  it,  I  have  seen  very  limited  minds  acting  in  the  first  rank  of  their  pro- 
fession, i  have  seen  a  large  capital  and  a  great  stock  dissipated;  and  I  have  seen  a  small 
capital  and  stock  improved  to  great  riches.' 


SPECIAL    STUDY    OF    THE    SCRIPTURES.  55 


SECTION   II. 

SPECIAL    STUDY    OF    THE    SCRIPTURES. 

The  connection  of  this  section  with  the  preceding,  is  peculiarly 
important.  Habits  of  General  study,  however  well  regulated  and 
perseveringly  maintained,  will  reflect  no  light  or  spiritual  appre- 
hension of  the  Gospel,  independent  of  the  special  study  of  the  sa- 
cred volume.  Nor  is  it  sutRcient  merely  to  combine  these  courses 
of  study.  Their  connexion  is  not  that  of  equality,  but  of  the  di- 
rect subserviency  of  General  study  to  this  specific  purpose — a  more 
enlightened  and  fruitful  study  of  the  word  of  God.'  The  intellec- 
tual excitement  of  literary  or  even  theological  study  needs  much 
watchfulness,  lest  it  should  deaden  the  freshness  of  our  mind  to  the 
more  spiritual  study  of  the  Scriptures.^  We  must  be  careful  also, 
that  our  studies  draw  us  to  the  Bible,  and  that  we  draw  our  studies 
to  the  Bible  ;  instead  of  merely  drawing  the  Bible  to  our  studies, 
in  which  case  they  will  be  worse  than  unprofitable,  '  When  com- 
mencing the  study  of  Divine  truth,  amid  all  the  jarring  opinions 
of  human  authors,  it  is  of  inexpressible  moment  to  begin  with  study- 
ing the  pure  word  of  God,  and  to  go  regularly  through  the  whole 
of  that  word  before  we  prepossess  our  minds  with  human  opinions. 
While  continuing  the  study  of  Divine  truth,  it  is  also  of  vast 
moment  to  keep  up  the  daily  reading  of  considerable  portions  of  the 
pure  word  of  God,  and  so  to  keep  Scriptural  truth  (as  it  has  been 
observed)  continually  revolving  in  the  mind.     It  will  be  the  only 

•  '  I  wish  him,' — said  Mr.  Richmond  respecting  his  son — '  to  be  dihgent  in  his  studies ; 
but  the  Bible  is  the  proper  library  for  a  young  man  entering  into  the  Church.'  Life,  p. 
602.  '  I  read  other  books,'  (P.  Henry  would  say,)  that  I  may  be  the  better  able  to  un- 
derstand the  Scripture.'  Again — '  Prefer  having  eyes  to  read  the  Scripture,  and  be  blind 
to  every  thing  else,  rather  than  to  read  every  thing  else  and  neglect  the  Bible.'  Life,  p. 
^.  206.  '  Study  close,'  (said  his  excellent  son,  addressing  young  Ministers) '  study  close : 
especially  make  the  Bible  your  study.  There  is  no  knowledge,  which  I  am  more  desirous 
to  increase  in,  than  that.  Men  get  wisdom  by  books ;  but  wisdom  towards  God  is  to 
be  gotten  out  of  God's  book ;  and  that  by  digging.  Most  men  do  but  walk  over  the  sur- 
face of  it,  and  pick  up  here  and  there  a  flower.  Few  dig  into  it.  Read  over  other  books 
to  help  you  to  understand  tlmt  book.  Fetch  your  prayers  and  sermons  from  thence.  The 
volume  of  inspiration  is  a  full  fountain,  ever  overflowing,  and  hath  always  something 
new.'  Life,  p.  293.  '  Scripturarum  ea  est  profundior  altitudo,  quae  nunquam  exhauritur; 
ea  impervia  difficultas,  quse,  utcunque  indies  indagatur,  nunquam  tamcn  plene  cruitur;  ca 
perennis  eflicacia,  quae  multitoties  repetita,  de  novo  semper  operatur  in  cordibus  fidelium. 
Nee  id  quisquam  miretur,  cum  infinitus  sit  spiritus,  qui  in  iis  loquitur,  his  pra3  aliis  adest, 
et  per  has  suam  praecipuii  exserit  tvcpyiav.'     Bowles,  lib.  i.  c.  18. 

2  Martyn  appears  to  have  been  most  tenderly  susceptible  upon  this  point.  '  So  deep 
was  his  veneration  for  the  word  of  God,  that,  when  a  suspicion  arose  in  his  mind,  that 
any  other  book  he  might  be  studying,  was  about  to  gain  an  undue  influence  on  his  affec- 
tions, he  instantly  laid  it  aside ;  nor  would  he  resume  it,  till  he  had  felt  and  realized  the 
paramount  excellence  of  the  divine  oracles.  He  could  not  rest  satisfied,  till  all  those  less- 
er lights,  that  were  beginning  to  dazzle  him,  had  disappeared  before  the  effulgence  of  the 
Scriptures.'    Life,  p.  59. 


56  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

effectual  preservative  against  the  taint  and  deterioration,  which 
the  mind  might  otherwise  receive  from  reading  human  authors.'* 

The  Bible  then  must  be,  in  a  true  Protestant  sense,  the  Liber 
iSacerdotalis.  '  The  chief  and  top  of  the  knowledge  of  the  Coun- 
try Parson  consists  in  the  Book  of  Books — the  storehouse  and  mag- 
azine of  life  and  comfort — the  Holy  Scripture.''^  As  no  one  can 
pretend  to  be  a  Christian  without  a  competent  acquaintance  with 
it  ;  so  no  one  can  be  quaUfied  for  the  sacred  office  without  such  an 
accurate  and  spiritual  insight  into  its  contents,  as  shall  prove  him 
to  be,  like  Ezra,  "  a  ready  scribe  in  the  law," — not  only  "  a  faithful 
man,"  but  "able  to  teach  others  also."^  '  It  is  of  the  Gospel,'  (Arch- 
bishop Seeker  reminded  his  clergy)  '  that  you  are  Ministers ;  all 
other  learning  will  leave  you  essentially  unqualified  ;  and  this  alone, 
(the  doctrine  and  precepts  of  the  Gospel,)  comprehends  every  thing 
that  is  necessary.'  With  this  end  he  recommends  a  diligent  peru- 
sal of  the  Holy  Scriptures.*  Indeed,  if  the  Bible  be  the  fountain  of 
light  and  truth,  it  is  impossible  to  distinguish  light  from  darkness, 
or  truth  from  error  in  human  writings,  without  an  enlightened  and 
enlarged  apprehension  of  the  word  of  God.  By  this  touchstone  we 
must  "  prove  all  things,"  so  as  to  "  hold  fast  that  which  is  good."* 

But  we  want  a  study — a  searching  into  the  Scriptures — the  pa- 
tient investigating  spirit  of  the  miner,  digging  into  hidden  treasure.* 

1  Bickersteth's  Christian  Hearer,  p.  233.  The  following  remarks  of  a  valuable  Puritan 
writer  are  well  worthy  attention — 'When  scholars  furnish  themselves  with  stores  of 
other  writers,  besides  the  Scriptures,  draw  the  Scriptures  to  the  authors  whom  they  most 
affect,  and  not  their  authors  to  the  Scriptures,  their  divinity  proves  but  humanity,  and 
their  Ministry  speaks  to  the  brain,  but  not  to  the  conscience,  of  the  hearer.  But  he  that 
digs  all  the  treasures  of  his  knowledge  and  the  ground  of  rehgion  out  of  the  Scripture, 
and  makes  use  of  other  authors,  not  for  ostentation  of  liimself,  nor  for  the  ground  of  his 
faith,  nor  for  the  principal  ornament  of  his  Ministry,  but  for  the  better  searching  out  of 
the  deep  wisdom  of  the  Scriptures,  such  an  one  believes  what  he  teaches,  not  by  an  hu- 
man credulity  from  his  author,  but  by  a  divine  faith  from  the  word ;  and  because  he  be- 
lieves, therefore  he  speaks ;  and  speaking  from  faith  in  his  own  heart,  he  speaks  much 
more  powerfully  to  the  begetting  and  strengthening  of  faith  in  the  hearer.'  Hildersham's 
Address  prefixed  to  his  Exposition  of  John  iv. 

2  Herbert's  Parson,  chap.  iv.  '  A  book,'  (as  Isaac  Walton  remarks  in  his  characteristic 
style)  'so  full  of  plain,  prudent,  and  useful  rules,  that  the  Country  Parson  that  can  spare 
twelve  pence,  and  yet  wants  it,  is  scarcely  excusable;  because  it  will  both  direct  him  what 
he  ought  to  do,  and  convince  him  for  not  having  done  it.' 

3  Ezra  vii.  6.  2  Tim.  ii.  2.  'The  capital  error'  (as  Burnet  observes  in  the  conclusion 
to  the  History  of  his  own  tunes)  '  in  men's  preparing  themselves  for  that  sacred  function 
is,  that  they  read  divinity  more  in  other  books  than  in  the  Scriptures.'  It  is  needless  to 
allude  to  the  great  advantage  resulting  from  the  knowledge  of  the  original  languages  of 
Scripture,  and  to  the  powerful  motives  that  urge  us  to  the  study  of  them.  Apart  from 
the  interest  of  this  stuciy — it  is  most  desirable  amidst  the  conflicting  opinions  of  commen- 
tators to  arrive  at  an  intelligent  and  satisfactory  judgment  from  our  own  resources. 

*  Seeker's  Charges,  p.  267. 

5  1  Thess.  V.  21.  '  I  find,'  (said  President  Edwards,)  'it  would  be  very  much  to  my 
advantage  to  be  thoroughly  acquainted  with  the  Scriptures.  When  I  am  reading  doc- 
trinal books,  or  books  of  controversy,  I  can  proceed  with  abundantly  more  confidence, 
and  can  see  upon  what  foundation  I  stand.'     Life,  Works,  vol.  i.  p.  24. 

6  Prov.  ii.  4.  John  v.  39.  See  Matthew  Henry's  Counsel  ut  supra,  and  compare  the 
account  of  Zwingle's  diligent  study  of  the  Scriptures  in  Scott's  Continuation  of  Milner, 


SPECIAL    STUDY    OF    THE    SCRIPTURES.  57 

Some  with  good  intentions  and  competent  capacities,  are  in  danger 
of  becoming  crude  and  inexperienced  throughout  their  course,  by  sub- 
stituting warm  impressions  of  Scripture  for  that  close  study  of  its 
sacred  contents,  which  can  alone  form  a  solid  and  efficient  Minis- 
try. '  In  general,'  (Mr.  Scott  remarks)  '  I  have  found  it  advanta- 
geous sometimes  to  read  the  Scriptures  with  such  exactness,  as  to 
weigh  every  expression,  and  the  connexion,  as  if  I  were  about  to 
preach  upon  every  verse  ;  and  then  to  apply  the  result  to  my  own 
case,  character,  experience,  and  conduct,  as  if  it  had  been  directly 
addressed  to  me — in  short — to  make  the  passages  into  a  kind  of 
sermon,  as  if  about  to  preach  to  others,  and  then  to  turn  the  whole 
application  on  myself,  as  far  as  suited  to  my  case.  At  other  times 
I  have  read  a  passage  more  generally,  and  then  selected  two  or 
three  of  the  most  important  observations  from  it,  and  endeavoured 
to  employ  my  mind  in  meditation  on  them,  and  consider  how  they 
bore  on  the  state  of  my  heart,  or  on  my  past  life,  or  on  those  things 
which  I  heard  or  observed,  in  the  world  or  the  Church,  and  to  com- 
pare them  with  the  variety  of  sentiments,  experiences,  conducts,  or 
prominent  characters,  with  which  we  become  gradually  more  and 
more  acquainted.''  It  is  most  important  also,  that  our  research 
should  compass,  as  far  as  possible,  tlie  whole  extent  of  the  mine. 
The  wise  scattering  of  the  truth  over  the  whole  surface  of  Scrip- 
ture is  far  more  adapted  to  the  ends  of  instruction,  than  would  have 
been  a  compression  of  its  component  parts  within  their  several  de- 
partments. None  of  us  probably  are  wholly  free  from  undue  par- 
tialities ;  and,  had  our  favourite  doctrines  been  concentrated  in  par- 
ticular divisions  of  the  volume,  an  exclusive  or  disproportioned  at- 
tention to  those  parts  would  have  contracted  our  views  of  the  whole 
system.  The  present  disposition  of  truth,  however,  compels  us  to 
study  the  entire  volume  ;  and  thus,  by  considering  the  whole  mind 
of  God,  our  views  are  extended  to  the  length  and  breadth  of  the 
land,  while  we  insensibly  imbibe  more  of  the  enlarged  spirit  of  the 
Divine  revelation. 

Perhaps  tlie  Pentateuch,  the  Prophecies,  and  the  Epistles,  may 
be  marked  out  as  the  peculiar  subjects  of  study.  On  the  Penta- 
teuch— Dean  Graves's  Lectures  may  be  referred  to  for  much  valu- 
able criticism  and  information,  equally  illustrative  of  the  wisdom 
and  of  the  difficulties  of  the  Mosaic  code.  Faber's  Horae  Mosaicae 
opens  a  diversified,  instructive,  and  Christian  view  of  this  sacred 

Vol.  ii.  Part  ii.     Upon  the  wliole  subject  of  this  section  the  writer  begs  to  recommend  a 
most  valuable  volume — '  Remarks  on  Clerical  Education.'     By  the  Rev.  Henry  Raikes, 
Chancellor  of  the  Diocese  of  Chester. 
1  Life,  p.  328,  329. 

8 


58  VIEW    OF    THE    CHRISTIAN    MINISTRY  I 

field.  On  the  Prophecies — Mede  stands  foremost  as  the  Prince 
among  the  Interpreters  of  this  mysterious  revelation.  Bishop  New- 
ton's Dissertations  also  are  full  of  important  illustration  respecting 
fulfilled  Prophecy.  Davison's  Lectures  lay  open  the  scope  with 
much  solid,  serious,  and  original  contemplation.  After  all  that  has 
been  written  in  the  present  day  upon  unfulfilled  prophecy,  upon 
different  principles  of  interpretation,  (and  not  always  with  suitable 
humility,  forbearance,  and  patience,)  a  dark  cloud  still  hangs  over 
the  development  of  the  prospects  of  the  Church.  Faber's  "  Sacred 
Calendar  of  Prophecy,"  must  however  be  deemed  on  all  sides 
worthy  of  an  attentive  perusal,  though  serious  doubts  will  be  enter- 
tained on  particular  parts  of  his  system.  Mr.  Bickersteth's  "Prac- 
tical Guide  to  the  Prophecies,"  though  it  throws  out  some  uncertain 
views,  is  fraught  with  glowing  Scriptural  motives  and  valuable 
information.  Comparison  of  the  different  chains  of  prophecy  in  the 
sacred  volume  in  a  simple,  dependent,  investigating  spirit  opens  a 
most  interesting  and  profitable  course  of  study,  to  which  indeed  the 
signs  of  the  present  times  imperiously  call  us.  The  Epistles,  in 
some  respects,  may  be  considered  the  most  important  portion  of 
Scripture  to  the  Minister,  in  order  to  obtain  a  connected  and  com- 
prehensive system.  Perhaps  Scott's  Commentary — with  as  large 
a  selection  of  his  references  as  may  be  practicable — may  be  re- 
garded upon  the  whole  as  the  best  source  of  solid  and  spiritual 
instruction  upon  the  grand  subjects  discussed  by  the  different  in- 
spired writers. 

Our  obligation  to  "  keep  back  nothing  that  is  profitable"'  to  the 
people,  sufficiently  marks  the  importance  of  this  research.  Adults 
must  be  fed  as  well  as  babes.  Those  that  have  successfully  exer- 
cised the  diligence  of  faith,  must  not  be  hindered  in  their  advance 
to  higher  attainments  by  being  bound  up  in  the  same  line  and 
measure  with  others,  who  from  the  neglect  of  the  same  advantages 
have  come  short.  The  main  design  of  the  Ministry  is  to  carry  our 
people  forward — to  "  present  every  man  perfect  in  Christ  Jesus."^ 
The  reverent  exposition,  therefore,  of  "  the  deep  things  of  God,"  is 
included  in  our  commission,  and  demands  a  deep  and  accurate 
study  of  the  sacred  volume.  Difficulties  indeed  will  remain  to  the 
end  ;  most  profitably  exercising  our  subjection  to  the  authority  of 
Scripture,  and  our  habitual  dependence  upon   Divine    teaching.^ 

1  Acts  XX.  20.  2  Comp.  Eph.  iv.  12.     Col.  i.  28. 

3  Profcsor  Francks's  Guide  to  the  Reading  of  the  Scriptures  gives  most  admirable  rules 
for  the  intelligent,  devotional,  and  practical  study  of  the  Scriptures.  Mr.  Home's  Intro- 
duction also  furnishes  a  valuable  digest  of  thoughtful  matter.  Vol.  ii.  Part  ii.  Mr.  Dod- 
well  judiciously  recommends  to  make  the  Bible  the  common-place  book  for  all  our  other 
studies.     (Letters  of  Advice,  p.  235.)     Philip  Henry  in  his  preparatory  Ministerial  study 


SPECIAL    STUDY    OF    THE    SCRIPTURES.  59 

Indeed,  this  spirit  of  humble  submission  to  the  word,  is  the  requisite 
preparation  for  admittance  in  every  part  of  this  heavenly  treasure  ; 
where  the  lowest  possessor  of  this  Christian  spirit  will  not  fail  to 
realize  a  most  valuable  blessing. 

In  speaking  of  Commentaries — the  value  of  Scott's  Commen- 
tary, as  exhibiting  a  matured  knowledge  of  Scripture,  sound  prin- 
ciples of  interpretation,  and  a  body  of  solid  practical  instruction — 
is  generally  acknowledged.  Henry's  Commentary  (though  inferior 
to  Scott  in  luminous  view  of  doctrine)  may  be  said  to  excel  him  in 
simplicity  of  style  and  fertility  of  illustration.  Yet  for  that  exe- 
getical  and  critical  explanation  necessary  for  the  elucidation  of 
Scriptural  difficulties,  we  must  go  to  Calvin's  Commentaries — 
Poole's  Synopsis — or  Patrick,  Lowth,  and  Whitby  in  a  lower  and 
(as  respects  Whitby,)  an  unscriptural  standard  of  theology. 

It  is,  however,  most  important  to  remember,  that  the  service  or 
disservice  of  commentaries  wholly  depends  upon  the  place  which 
they  occupy  in  the  system  of  study.  Let  them  not  be  discarded  as 
utterly  useless  ;  for  many  of  them  comprise  the  labours  of  men, 
who  had  a  far  deeper  insight  into  the  word  of  God  than  those  who 
despise  them  are  generally  likely  to  attain.  But  let  them  not  be 
placed  before  the  word,  nor  be  consulted  (habitually  at  least),  until 
the  mind  has  been  well  stored  with  the  study  of  God^s  own  book. 
Professor  Campbell  speaks  most  admirably  upon  this  point — 'I 
would  not  have  you  at  first'  (says  he)  '  recur  to  any  of  them.  Do 
not  mistake  me  as  though  I  meant  to  signify,  that  there  is  no  good 
to  be  had  from  commentaries.  I  am  far  from  judging  thus  of  the 
commentaries  in  general,  any  more  than  of  systems.  But  neither 
are  proper  for  the  beginner,  whose  object  it  is  impartially  to  search 
out  the  mind  of  the  Spirit,  and  not  to  imbibe  the  scheme  of  any 
dogmatist.  Almost  every  commentator  has  his  favourite  system, 
which  occupies  his  imagination,  biases  his  understanding,  and 
more  or  less  tinges  all  his  comments.  The  only  assistances  which 
I  would  recommend,  are  those,  in  which  there  can  be  no  tendency 
to  warp  your  judgment.  It  is  the  serious  and  frequent  reading  of 
the  Divine  oracles,  accompanied  with  fervent  prayer ;  it  is  the  com- 
paring Scripture  with  Scripture ;  it  is  the  dihgent  study  of  the 
languages  in  which  they  are  written ;  it  is  the  knowledge  of  those 
histories  and  antiquities,  to  which  they  allude.  These  indeed  will 
not  tell  you  what  you  are  to  judge  of  every  passage :  and  so  much 

used  an  interleaved  Bible  for  short  notes  upon  Scripture — a  plan,  which  he  recommended 
to  his  young  men ;  addina,  that  such  expositions  and  observations  are  more  happy  and 
considerable  sometimes  than  those  that  are  found  in  the  professed  commentators.  '  I 
profess'  (he  would  say) '  to  teach  no  other  learning  but  Scripture  learning.'     Life,  p.  206. 


60  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

the  better. — God  has  given  you  judgment,  and  requires  you  to 
exercise  it.  "  And  why  even  of  yourselves  judge  ye  not  what  is 
right  ?"  '  In  answer  to  the  question — '  when  it  is  proper  to  recur 
to  systems  and  commentators' — the  Professor  repUes — '  after  you 
have  acquired  such  an  insight  into  the  spirit  and  sentiments  of 
sacred  writ,  that  you  are  capable  of  forming  some  judgment  of  tlie 
conformity  or  contrariety  of  the  doctrine  of  these  authors  to  that 
infallible  standard.  With  the  examination  of  such  human  compo- 
sitions, the  studies  of  the  theologian  ought  in  my  judgment  to 
he  concluded,  and  not  hegunJ''^  This  appears  to  be  the  only 
profitable  and  safe  use  of  commentai-ies.  We  thus  avail  ourselves 
freely  of  all  the  store  of  wisdom  within  our  reach :  while  at  the 
same  time  our  "  faith  does  not  stand  in  the  wisdom  of  men,  but  in 
the  power  of  God."^ 

To  illustrate  the  importance  of  this  principle — Suppose  a  Theo- 
logical student  of  ardent  mind,  but  with  uninformed  or  unfixed 
biblical  principles,  to  sit  down  to  Poole's  invaluable  Synopsis,  or 
even  to  make  it  a  book  of  frequent  reference ;  this  digest  of  Critici 
Sacri  would  soon  prove  to  him  a  Sylva  Critica.  He  would  find 
opinions  successively  overthrown,  which  had  passed  before  him  with 
more  or  less  conviction.  Or — more  frequently,  two  conflicting  sets 
of  opinion  would  demand  his  attention,  while — having  no  umpire 
to  decide  between  them — -his  judgment  (if  indeed  he  were  able  to 
form  any  under  such  circumstances)  would  be  formed  with  hesita- 
tion, or  taken  up  with  haste  or  partiality,  rather  than  as  the  re- 
sult of  deliberate  and  enlightened  conviction.  Or  suppose  him  to 
have  heard  much  commendation  of  Mr.  Scott's  Commentary,  or 
his  general  views  of  Theology.  He  knows  them  to  have  given  an 
influential  tone  to  the  religion  of  his  day.  He  reads  them  with 
avidity ;  he  receives  them  as  the  standard  of  orthodoxy,  and  feels 
himself  impregnably  entrenched  in  the  strong  positions  of  Divine 
truth.     But  he  may  hear  Mr.  Scott's  principles  controverted  with 

1  Campbell  on  Systematic  Theology,  Lecture  ii.  This  was  Dr.  Doddridge's  Plan  from 
the  commencement  of  his  studies.  Orton's  Life:  Chap.  i.  Bishop  Spratt  mentions  the 
instance  of  a  Bishop  in  the  troublous  times,  confined  nearly  twenty  years  in  the  Tower, 
plundered  of  his  library,  and  applying  himself  to  the  exclusive  study  of  the  Scriptures,  as 
the  faithful  companion  of  his  solitude,  and  solace  of  his  afflictions.  '  But  what  was  very 
remarkable,  (observes  the  Bishop  in  giving  this  history)  '  and  for  which  I  am  bold  to 
produce  him  as  an  instance  worthy  your  imitation — I  know  he  was  often  heard  to  pro- 
fess solemnly,  that  in  all  his  former  studies,  and  various  readings  and  observations,  he  had 
never  met  with  a  more  useful  guide,  or  a  surer  interpreter  to  direct  liis  paths  in  the  dark 
places  of  the  lively  oracles,  to  give  information  to  his  understanding  in  the  obscure  pas- 
sages, or  satisfaction  to  his  conscience  in  the  experimental  truths  of  them,  than  when  he 
was  thus  driven  by  necessity  to  the  assiduous  contemplaton  of  the  Scripture  alone,  and 
to  weigh  it  by  itself,  as  it  were,  in  the  balance  of  the  sanctuary.' — Charge  to  the  Diocese 
of  Rocnester — Clergyman's  Instructor,  pp.  265,  266. 

2  1  Cor.  ii.  5. 


SPECIAL    STUDY    OP    THE    SCRIPTURES.  61 

considerable  force  and  subtlety  of  argument,  and  apparently  upon 
an  equal  basis  of  Scriptural  authority.  Now,  if  his  mind  has  not 
been  exercised  in  the  field  of  Holy  Writ,  he  will  be  incompetent  to 
bring  the  opposing  dogmas  to  an  infallible  standard,  by  comparing 
them  respectively  with  the  analogy  of  faith  ;  and  therefore  (though 
from  partiality,  respect,  or  hesitating  conviction  he  may  still  main- 
/tain  his  ground)  his  basis  of  truth — not  having  been  fixed  upon 
the  sole  and  immoveable  rock  of  the  Bible — will  be  materially 
shaken.  His  standard  (if  he  should  be  "a  standard-bearer")  will 
be  lifted  up  with  a  feeble  and  trembling  hand ;  and  the  indecisive 
character  of  his  ministerial  system  will  preclude  any  sanguine  pros- 
pect of  efiiciency.* 

We  may  trace  many  of  the  differences  subsisting  in  the  Church, 
to  a  feeble,  uninfluential  recognition  of  the  supreme  authority  of 
Scripture.  Different  tracts  are  taken  at  the  commencement  of  the 
inquiry — ■'■  What  is  truth  V  The  mind  is  controuled  by  the  bias  of 
some  human  system.  And  thus  the  unity  of  truth  is  destroyed  : 
and  the  clear  and  heavenly  light  of  scriptural  revelation  is  darkened 
by  the  prejudices  of  men,  conflicting  with  each  other,  instead  of 
bowing  implicitly  to  the  obedience  of  faith.  In  fact,  from  the  con- 
stitution of  the  human  mind,  genuine  independence  is  a  matter  of 
extreme  difficulty  and  of  rare  occurrence.  Attachment  to  some 
particular  system  is  a  spiritual  self-indulgence,  which  too  often 
guides  our  Scriptural  reading,  and  gives  an  individual  character  to 
it,  rather  than  receives  a  complexion  from  it. 

The  book  of  God  is  indeed  the  living  voice  of  the  Spirit.     To  be 

1  The  principle  of  this  course  of  bibUcal  reading  is  excellently  illustrated  by  the  habit 
of  the  venerable  writer  just  referred  to — '  Having  perhaps  heard  or  read  the  opinions  of 
different  men  on  any  disputed  subject,  I  have,  in  my  daily  reading  of  the  Scriptures,  con- 
stantly kept  those  opinions  in  view^,  that  I  might  at  length  form  my  judgment  on  which 
side  truth  lay.  In  doing  this,  I  have  always  aimed  to  keep  my  mind  from  the  two  ex- 
tremes— on  the  one  hand,  of  giving  up  my  own  opinion,  from  a  kind  of  false  humility, 
and  deference  for  men,  without  being  previously  convinced  that  I  had  been  mistaken ;  and, 
on  the  other  hand,  of  assuming  my  opinion  to  be  truth,  so  as  to  exclude  light,  especially  if 
it  came  from  an  enemy,  or  a  person  not  entitled  to  much  deference.  So  that  I  have  always 
aimed  to  be  open  to  conviction ;  to  bring  every  man's  probable  opinion  to  the  touchstone, 
and  to  give  it  a  fair  trial,  if  not  tried  before;  but  not  to  receive  it,  without  plainly  jjer- 
ceiving  its  agreement  with  the  Scripture ;  and  at  the  same  time  to  aim,  that  my  heart 
might  be  suitably  affected  with  the  conclusions  of  my  understanding — in  which  I  have 
principally  failed.'  Scott's  Life,  pp.  3'2!),  330,  and  some  valuable  remarks  of  his  son  in 
enforcing  this  peculiar  feature  of  his  father's  example,  pp.  6G7,  668. 

Upon  the  same  principles  Archbishop  Usher  gave  the  following  wise  instructions  to 
young  Ministers: 

'1.  Read  and  study  the  Scriptures  carefully,  wherein  is  the  best  learning,  and  only 
infallible  truth.  They  can  furnish  you  with  the  best  materials  for  your  sermons;  the  only 
rules  of  faith  and  practice  ;  the  most  powerful  motives  to  persuade  and  convince  the  con- 
science ;  and  the  strongest  arguments  to  confute  all  errors,  heresies,  and  schisms. 

'2.  Take  not  hastily  up  icith  other  men's  opinions  xrithout  due  trial;  nor  vent  your  own 
conceits;  but  compare  them  first  icith  the  analos^y  of  faith,  and  rules  of  holiness,  recorded  in 
the  Scriptures,  2chich  are  the  proper  tests  of  all  opinions  and  doctrines.'  Life  of  Usher,  by 
Iiis  Chaplain,  Dr.  Parr,  prefixed  to  his  valuable  Collection  of  Letters,  p.  87. 


62  VIEW    OF    THE    CHRISTIAN    MINISTRY  I 

intent  therefore  upon  the  study  of  it,  must  result  in  a  clear  appre- 
hension of  the  mind  of  God.  Hence  the  maxim — '  Bonus  textua- 
rius,  bonus  Theologus.^  Most  beautifully  does  Witsius  set  out 
the  value  of  this  primary  Ministerial  qualification — ^"  mighty  in  the 
Scriptures."  '  Let  the  Theologian  ascend  from  the  lower  school  of 
natural  study,  to  the  higher  department  of  Scripture,  and,  sitting 
at  the  feet  of  God  as  his  teacher,  learn  from  his  mouth  the  hidden 
mysteries  of  salvation,  which  "  eye  hath  not  seen,  nor  ear  heard ; 
which  none  of  the  princes  of  this  world  knew ;"  which  the  most  ac- 
curate reason  cannot  search  out ;  which  the  heavenly  chorus  of  an- 
gels, though  always  beholding  the  face  of  God,  "desire  to  look  into." 
In  the  hidden  book  of  Scripture,  and  no  where  else,  are  opened  the 
secrets  of  the  more  sacred  wisdom.  Whatever  is  not  drawn  from 
them — whatever  is  not  built  upon  them— whatever  does  not  most 
exactly  accord  with  them — however  it  may  recommend  itself  by 
the  appearance  of  the  most  sublime  wisdom,  or  rest  upon  ancient 
tradition,  consent  of  learned  men,  or  the  weight  of  plausible  argu- 
ment— is  vain,  futile,  and,  in  short,  a  very  lie.  "  To  the  law  and 
to  the  testimony.  If  any  one  speak  not  according  to  this  word,  it  is 
because  there  is  no  light  in  them."  Let  the  Theologian  delight  in 
these  sacred  oracles :  let  him  exercise  himself  in  them  day  and 
night ;  let  him  meditate  on  them ;  let  him  live  in  them ;  let  him 
derive  all  his  wisdom  from  them  ;  let  him  compare  all  his  thoughts 
with  them ;  let  him  embrace  nothing  in  religion  which  he  does  not 
find  herev  Let  him  not  bind  his  faith  to  a  man — not  to  a  Prophet 
— not  to  an  Apostle — not  even  to  an  Angel  himself,  as  if  the  dic- 
tum of  either  man  or  angel  were  to  be  the  rule  of  faith.  Let  his 
whole  ground  of  faith  be  in  God  alone.  For  it  is  a  Divine,  not  a 
human  faith,  which  we  learn  and  teach ;  so  pure  that  it  can  rest 
upon  no  ground  but  the  authority  of  God,  who  is  never  false,  and 
never  can  deceive.  The  attentive  study  of  the  Scriptures  has  a 
sort  of  constraining  power.  It  fills  the  mind  with  the  most  splen- 
did form  of  heavenly  truth,  which  it  teaches  with  purity,  solidity, 
certainty,  and  without  the  least  mixture  of  error.  It  soothes  the 
mind  with  an  inexpressible  sweetness  ;  it  satisfies  the  sacred  hun- 
ger and  thirst  for  knowledge  with  flowing  rivers  of  honey  and  but- 
ter ;  it  penetrates  into  the  innermost  heart  with  irresistible  influ- 
ence ;  it  imprints  its  own  testimony  so  firmly  upon  the  mind,  that 
the  believing  soul  rests  upon  it  with  the  same  security,  as  if  it  had 
been  carried  up  into  the  third  heaven,  and  heard  it  from  God's  own 
mouth ;  it  touches  all  the  affections,  and  breathes  the  sweetest 
fragrance  of  hohness  upon  the  pious  reader,  even  though  he  may  not 


HABITS    OP    SPECIAL    PRAYER.  63 

perhaps  comprehend  the  full  extent  of  his  reading.  We  can  scarcely 
say,  how  strongly  we  are  opposed  to  that  preposterous  method  of 
study,  wiiich,  alas !  too  much  prevails  among  us — of  forming  our 
views  of  Divine  things  from  human  writings,  and  afterwards  sup- 
porting them  by  Scripture  authorities,  the  result  either  of  our  own 
inquiry,  or  adduced  by  others  too  rashly,  and  without  further  ex- 
amination or  bearing  upon  the  subject ;  when  we  ought  to  draw 
our  views  of  Divine  truths  immediately  from  the  Scriptures  them- 
selves, and  to  make  no  other  use  of  human  writings,  than  as  indi- 
ces marking  those  places  in  the  chief  points  of  Theology,  from  which 
we  may  be  instructed  in  the  mind  of  the  Lord.'  This  exquisite 
Master  of  Theology  proceeds  in  the  same  strain  to  remark  the  im- 
portance of  the  Student  giving  himself  up  to  the  inward  teaching 
of  the  Holy  Spirit,  as  the  only  mean  of  obtaining  a  spiritual  and 
saving  acquaintance  with  the  rule  of  faith  ;  '  it  being  needful  that 
he  that  is  a  disciple  of  Scripture  should  also  be  a  disciple  of  the 
Spirit.'  But  the  whole  Oration  De  Vero  Theologo,  and  its  accom- 
paniment, De  Modesto  Theologo,  are  so  intrinsically  valuable  for 
the  elegance  of  their  Latinity,  the  beauty  of  their  thoughts,  and 
most  of  all  for  the  heavenly  unction  that  breathes  throughout  the 
compositions,  that  nothing  further  seems  needed,  than  to  commend 
them  to  the  earnest  consideration  of  the  Ministerial  Student.' 

The  serious  exhortation  of  our  Ordination  Service — referring 
generally  to  study ^  and  specifically  to  the  study  of  the  Scriptures, 
will  fitly  sum  up  this  section  in  connection  with  the  preceding — 
'  You  will  apply  yourselves  wholly  to  this  one  thing,  and  draw  all 
your  cares  and  studies  this  way  ;  continually  praying  to  God  the 
Father  by  the  mediation  of  our  only  Saviour  Jesus  Christ,  for  the 
heavenly  assistance  of  the  Holy  Ghost ;  that  hy  daily  weighing 
of  the  Scriptures,  you  may  wax  riper  and  stronger  in  your  Min- 
istry.' 

SECTION  III. 

HABITS    OF    SPECIAL    PRAYER. 

Luther  long  since  has  said — 'Prayer,  meditation,  and  tempta- 
tion, make  a  Minister.'  No  one  will  hesitate  to  admit  the  im- 
portance of  the  first  of  these  qualifications,  who  has  ever  realized 
the  weight  of  Ministerial  responsibility,  who  has  been  led  to  know 

1  See  Witsii  Misc.  Sacra,  vol.  ii.  Compare  also  similar  thoughts,  expressed  with  the 
same  spiritual  holiness,  in  Vitringa  Typus  Doctr.  Prophet,  pp.  106-108.  Some  valuable 
quotations  are  given  from  the  Fathers  in  Du  Pin's  Method  of  Studying  Divinity,  chap, 
ziii. 


-/ 


64  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

that  his  "sufficiency  is  of  God,"  and  that  prayer  is  the  appointed 
channel  of  heavenly  communications.  The  student's  conscious 
need  of  wisdom,  humility  and  faith,  to  ascertain  the  pure  simplicity 
of  his  purpose,  his  necessary  qualifications,  and  his  Divine  call  to 
the  holy  office — will  bring  him  a  daily  suppliant  to  the  throne 
of  grace.  In  his  General  Studies,  abstracted  from  this  spirit  of 
prayer,  he  will  find  a  dryness — a  want  of  power  to  draw  his  re- 
sources to  this  one  centre  of  the  Ministry — or  perhaps  a  diversion 
from  the  main  object  into  some  track  of  self-indulgence.'  And 
even  in  this  special  duty  of  the  Scriptures  he  will  feel  himself,  (as 
Witsius  says)  '  like  a  blind  man  contemplating  the  heavens,' — or 
as  when  the  world  in  its  original  confusion  "  was  without  form  and 
void,  and  darkness  was  upon  the  face  of  the  deep."  God  must 
speak  to  his  heart—"  Let  there  be  light ;"  and  "  for  this  he  will  be 
inquired  of  to  do  it  unto  him." 

Wickliff's  judgment  of  the  main  qualification  of  an  expositor  of 
Scripture  is  equally  striking  and  accurate.  He  should  he  a  man 
of  prayer — he  needs  the  internal  instruction  of  the  primary 
Teacher.^  Dr.  Owen  observes  with  his  usual  impressiveness — 
'  For  a  man  solemnly  to  undertake  the  interpretation  of  any  por- 
tion of  Scripture  without  invocation  of  God,  to  be  taught  and 
instructed  by  his  Spirit,  is  a  high  provocation  of  him  ;  nor  shall  I 
expect  the  discovery  of  truth  from  any  one,  who  thus  proudly  en- 
gages in  a  work  so  much  above  his  ability.  But  this  is  the  sheet 
anchor  of  a  faithful  expositor  in  all  difficulties  ;  nor  can  he  without 
this  be  satisfied,  that  he  hath  attained  the  mind  of  the  Spirit  in 
any  Divine  revelation.  When  all  other  helps  fail,  as  they  fre- 
quently do,  this  will  afford  him  the  best  relief.  The  labours  of 
former  expositors  are  of  excellent  use  :  but  they  are  far  from  hav- 
ing discovered  the  depth  of  this  vein  of  wisdom  ;  nor  will  the  best 
of  our  endeavours  prescribe  limits  to  our  successors  ;  and  the  rea- 
son wh}^  the  generality  go  in  the  same  track,  except  in  some 
excursions  of  curiosity,  is — not  giving  themselves  up  to  the  conduct 
of  the  Holy  Spirit  in  the  diligent  performance  of  their  duty.'^ 

1  The  Life  of  Dr.  Andrew  Willet  furnishes  us  with  an  important  and  encouraging 
hint — '  As  he  apphed  his  heart  to  know,  and  to  search,  and  to  seek  out  wisdom,  and  to 
that  end,  according  to  that  Apostohcal  direction,  "gave  attendance  to  reading:"  so  Uke- 
wise  he  followed  that  godly  advice  of  Cyprian  to  Donatus,  Epist.  lib.  ii.  Epist.  2,  to 
mingle  frequent  prayer  with  diligent  reading:  '  Sometimes,'  (he  saith,)  'speak  to  God — 
and  sometimes  let  God  speak  to  thee;'  and  he  professed  to  his  friends  how  much  he  fiad 
thereby  improved  his  talent.' 

2  Milner's  Church  Hist.,  iv.  134. 

3  See  his  work  on  the  Spirit.  Mr.  Scott  bears  the  same  testimony — Speaking  of  his 
Scriptural  studies  remarks — '  A  spirit  of  continual  prayer,  mixed  with  reading,  has  been 
my  practical  help  in  all  these  things.'  Life,  p.  330.  Quesnel,  speaking  of  the  importance 
of  the  study  of  the  Scriptures  to  the  Christian  Minister,  adds — '  He  must  learn  them 


HABITS    OF    SPECIAL    PRAYER.  65 

Let  the  probationer  then  seriously  calculate  the  cost  of  the  work. 
Many  are  the  painful  exercises  of  faith  and  patience  superadded 
to  the  daily  difficulties  of  the  Christian  life.  Need  we  therefore 
remind  him,  what  an  awakening  call  there  is  for  prayer,  for  addi- 
tional supplies  of  heavenly  influence— that  his  knowledge  may 
grow  "  unto  all  the  riclies  of  the  full  assurance  of  understanding" 
— that  his  heart  may  be  constrained  to  a  cheerful  and  ready  obe- 
dience— that  all  his  powers  may  be  consecrated  to  this  sole  object 
— and  that  the  whole  work  of  preparation  may  be  sealed  by  an 
abundant  blessing  ?  George  Herbert  justly  remarks  of  '  some  in 
a  preparatory  way,'  that  their  '  aim  and  labour  must  be,  not  only 
to  get  knowledge,  but  to  subdue  and  mortify  all  lusts  and  affections, 
and  not  to  think,  that,  when  they  have  read  the  fathers  or  school- 
men, a  Minister  is  made,  and  the  thing  done.  The  greatest  and 
hardest  preparation  is  within.'^  And  indeed  hie  labor — hoc  opus 
est.  To  bring  the  heart  to  the  work,  and  to  keep  it  there — to  ex- 
change the  indulgence  of  ease  for  labour  and  self-denial,  the  es- 
teem of  the  world  for  the  reproach  of  Christ  and  of  his  cross — to 
endure  the  prospect  of  successive  disappointment  and  discourage- 
ment— this  it  is  that  raises  within  the  "evil  spirit"  of  despondency : 
"which  kind  can  come  forth  by  nothing  but  by  prayer  and 
fasting."2 

The  first  Ministers  of  the  Gospel  were  prepared  for  their  work 
(unconsciously  indeed  to  themselves)  by  their  Master's  retirement 
for  the  continuance  of  a  whole  night  of  prayer  to  God.'  With  the 
same  holy  preparation  the  first  Missionaries  to  the  Gentiles  were 
sent  forth  ;<  and  thus — instead  of  "returning  (like  the  nobles  of 
Judah)  with  their  vessels  empty,  ashamed  and  confounded,  and 
covering  their  heads''^ — they  gladdened  the  hearts  of  their  brethren 
with  tidings  of  the  great  things  "  that  God  had  done  with  them."* 
Indeed  an  entrance  upon  this  great  work  without  the  spirit  of 
prayer,  would  be  to  "  go  a"  most  fearful  "  warfare  at  our  own 
charges."  The  kingdom  of  Satan  would  have  little  to  apprehend 
from  an  attack  of  literature,  or  from  any  systematic  mechanism  of 
external  forms.  The  outworks  might  be  stormed,  but  the  citadel 
would  remain  impregnable.  "  The  prey"  will  never  be  "  taken 
from  the  mighty,  nor  the  lawful  captures  delivered,"  by  any  other 

otherwise  than  by  study.  The  unction  of  the  Spirit  is  a  great  master  in  this  science:  and 
it  is  by  prayer  that  we  become  his  scholars.  Much  prayer  and  little  study  advance  the 
work  of  God,  more  than  abundance  of  study  without  prayer.'  On  John  vii.  17.  '  Januaa 
Scripturarem  custodit  Spiritus  Sanctus :  non  datur  aclitus,  nisi  propriae  csecitatis  conscius, 
hujus  opem  imploraris.'     Bowles,  Lib.  i.  c.  18. 

1  Country  Parson,  chap.  ii.  2  Mark  ix.  29.  3  Luke  vi.  12 — 16. 

4  Acts  xiii.  2,  3.  s  Jeremiah  xiv.  3.  «  Acts  xiv.  27;  xv.  3,  4. 

9 


66  VIEW   OF    THE    CHRISTIAN   MINISTRY: 

power  than  the  Ministry  of  the  Gospel  clothed  with  Almighty  ener- 
gy.' By  this  means  the  first  attack  was  made  by  the  servants  of 
Christ,  waiting  in  earnest  prayer  for  the  fulfilment  of  the  faithful 
promises.'*  The  Christian  Ministry  is  a  work  of  faith ;  and,  that 
it  may  be  a  work  of  faith,  it  must  be  a  work  of  prayer.  Prayer 
obtains  faith,  while  faith  in  its  reaction  quickens  to  increasing  ear- 
nestness of  prayer.  Thus  spiritual,  enlightened,  and  encouraging 
views  of  the  Ministry  flow  from  the  habit  of  diligent  waiting  on 
God.  We  may  therefore  safely  conclude  with  Bernard, — '  Utihs 
lectio, — utilis  eruditio — sed  magis  necessaria  unctio,  quippe  quae 
docet  de  omnibus.' 

If  then  the  candidate  for  the  sacred  office  should  never  bow  his 
knee,  without  making  the  momentous  work  before  him  a  subject 
of  large  supplication,  he  will  do  well.  But  if  he  should  add  to  his 
customary  times  of  prayer  seasons  of  retirement,  consecrated  to  the 
sole  purpose  of  contemplating  the  work,  and  separating  himself  to 
its  service,  he  will  do  better.  A  man  of  special  prayer  will  be  a 
man  of  special  faith  :  and  faith  enables  "  the  worm  to  thresh  the 
mountains,"  and,  in  holy  triumph,  to  cast  them  down  before  him 
— "Who  art  thou,  O  great  mountain?  before  Zerubbabel  thou 
shalt  become  a  plain."' 


SECTION  IV. 

EMPLOYMENT    IN    THE    CURE    OF    SOTTLS. 

"  Exercise  thyself  unto  godliness"^ — was  one  of  the  wise  rules 
of  the  Apostle  to  his  beloved  son,  for  the  course  of  his  Ministry ;  a 
rule,  which  bears  with  most  important  apphcation  to  the  noviciate. 
Its  connexion  with  the  rule  of  study  in  the  succeeding  context  is 
worthy  of  remark.  "  Giving  attendance  to  reading,"  without  active 
energy,  would  form  a  most  incomplete  and  inefficient  ministry. 
The  want  of  exercise  is  as  hurtful  to  the  spiritual  as  to  the  bodily 
system  ;  nor  will  "  reading"  communicate  any  benefit,  except  its 
results  are  operative  in  Christian  activity.  Equally  important  is 
the  combination  with  prayer.  In  fact,  study,  prayer,  and  exercise, 
may  be  said  to  form  the  minister.  Study  stores  the  mind,  prayer 
infuses  a  divine  influence,  exercise  carries  out  the  resources  into 
eflfective  agency. 

The  Apostle  insisted  upon  a  period  of  probation,  even  for  the 

1  Comp.  John  xii.  32.     1  Cor.  i.  21—24.  2  Acts  i.  8,  14,  with  ii.  1. 

8  Isaiah  xli.  14,  15.    Zech.  iv.  7.  *  1  Tim.  iv.  7. 


EMPLOYMENT    IN    THE    CURE    OP    SOULS.  67 

lowest  department  of  the  ministry  ;  adverting  to  natural  gifts  and 
spiritual  qualifications,  as  well  as  personal  consistency.'  Now, 
though  no  man  taketh  this  honour  unto  himself,  until  he  be  sol- 
emnly called  to  it  by  the  Church  ;  yet  there  is  much  subordinate 
occupation  in  the  cure  of  souls,  that  may  legitimately  employ  the 
natural  capacities  of  the  young  probationer,  increase  his  store  of 
experience,  and  impart  considerable  benefit  to  the  Church,  and  re- 
ciprocal advantage  to  himself.  From  the  superintendence  of  a 
Sunday-school  many  have  drawn  most  valuable  lessons  of  practical 
utility  in  the  future  exercise,  and  during  the  whole  course,  of  their 
Ministry.  The  instruction  of  the  poor  (whether  in  the  way  of 
casual  intercourse,  or  with  more  or  less  of  system)  may  be  conduct- 
ed with  humility,  perseverance,  and  love,  without  infringement  on 
the  holy  function  ;  and  perhaps  with  more  preparation  for  future 
usefulness,  than  could  have  been  gathered  from  many  months  of 
contemplative  study.  An  insight  into  the  real  condition  of  the  fu- 
ture subjects  of  the  parochial  Ministration,  and  the  acquaintance 
with  their  modes  of  expression,  their  peculiar  difficulties  and  temp- 
tations, the  causes  of  their  ignorance,  the  wisest  and  most  success- 
ful avenues  of  approach  to  them — this  is  knowledge,  in  which  it 
would  be  well  to  be  initiated,  before  the  solemn  obhgation  is  under- 
taken ;  and  the  defect  of  which  gives  a  general  and  therefore  un- 
impressive character  to  the  early  ministrations  of  many  excellent 
pastors.  The  best  sermons  composed  in  the  study,  must,  under 
such  circumstances,  necessarily  fail  in  adaptation  to  the  wants  and 
circumstances  of  their  people  ;  as  exhibiting  a  want  of  sympathy  in 
their  distresses — a  want  of  consideration  of  their  ignorance — a  want 
of  accuracy  in  drawing  the  lines  of  character,  and  consequently  in 
directing  our  "  doctrine,  reproof,  correction,  and  instruction  in  right- 
eousness" to  the  precise  cases  of  just  application.  The  visitation 
of  the  sick  also,  in  the  exercise  of  Christian  sympathy,  is  of  the 
highest  importance  to  the  probationer  for  the .  Ministry.  Lessons 
are  learned  here,  that  could  never  be  learned  in  the  study.  There 
the  importance  of  the  Gospel  may  be  described  or  contemplated — 
here  it  is  realized.  There  recollections  may  be  digested  with  se- 
riousness and  accuracy  of  the  vanity  of  the  world,  the  nearness  and 
prospects  of  eternity,  the  danger  of  delay,  the  blessedness  of  prepa- 
ration, the  deceitfulness  of  the  heart,  the  power  of  Satan,  the  grace 
and  love  of  the  Saviour  ;  here  the  scenes  are  before  the  eye.  Oh  ! 
how  much  "  better  is  it  to  go  to  the  house  of  mourning  than  to  the 
house  of  feasting  !"«  How  important  is  the  observant  study  of  the 
I  1  Tim.  iii.  10,  with  Acts  vi.  3.  i  Eccles.  vii.  2. 


68  VIEW    OP    THE    CHRISTIAN    MINISTRY: 

sick  chamber  !  How  responsible  is  a  frequent  attendance  upon  it  I 
How  fruitful  are  the  instructions  connected  with  it !  How  varied 
and  direct  their  bearing  upen  every  department  of  public  and  pri- 
vate Ministration !  Many  have  been  trained  for  important  useful- 
ness in  the  Church  by  frequent,  and,  in  many  instances,  painful 
attendance,  upon  tliis  school  of  instruction.' 

The  Ministry  is  not  (hke  some  branches  of  natural  science,)  a 
work  of  contemplation,  but  of  active,  anxious,  devoted,  employment. 
The  spirit,  business,  and  delight  of  doing  good  must  therefore  form 
an  essential  part  of  Preparation  for  the  work.  It  would  be  well  in- 
deed, if  the  disciple  of  the  Ministry  was  never  obliged  to  say—'  per- 
didi  diem.'  It  would  probably  be  wise  to  act  as  much  as  possible 
upon  system  grounded  upon  a  deep  sense  of  personal  neglect, 
strengthened  by  incessant  prayer,  and  maintained  by  a  course  of 
persevering  effort.  Let  him  begin  with  his  own  family.  Let  him 
place  their  individual  cases  before  him  for  distinct  consideration 
and  prayer;  then  pass  on  to  neighbours,  friends,  societies,  with 
which  he  may  be  more  or  less  connected,  and  with  all  of  whom  his 
connection  is  most  responsible.  The  diligent  cultivation  of  the 
most  contracted  sphere  will  furnish  abundant  employ  for  his  exer- 
tions. There  are  neighbours  to  be  instructed — the  sick  to  be  visited 
—the  young  to  be  won  over  to  the  ways  of  God.  Opportunities 
daily  press  before  him,  which  are  as  "  the  price  in  the  hands  of  a 
fool  that  hath  no  heart"  to  improve  them :  but  which  to  him  are 
treasures  of  inestimable  price,  and  talents  of  most  solemn  account. 
The  circle  of  influence,  and  the  field  of  opportunity,  will  probably 
extend  in  proportion  to  the  pains  bestowed  upon  them ;  while,  even 
within  the  smallest  limits,  there  will  be  sufficient  exercise  of  faith, 
prayer,  and  labour  to  serve  the  great  purpose  of  Ministerial  prepa- 
ration ;  and  "he  that  is  faithful  in  that  which  is  least,  will  be 
faithful  also  in  much."* 

The  present  subject  suggests  the  remark,  that  a  very  rapid 
transition  from  the  studies  of  the  University  to  the  services  of  the 
Sanctuary,  does  not  appear  desirable.  At  least,  where  these  studies 
have  been  vigorously  pursued,  surely  some  interval  of  active  (no/ 
monastic)  retirement  is  needed  to  divert  the  mind  from  its  former 

1  'One  of  the  best  universities,  and  one  far  too  much  unvisited,  is  the  retired  apartment 
of  suffering  poverty,  the  cottage  or  the  garret  of  the  afflicted;  and  one  of  the  best  lectures 
in  divinity,  and  most  fruitful  of  Christian  conferences,  is  conversation  on  the  things  of 
God  with  those  "poor  of  this  world,"  whom  "God  hath  chosen  rich  in  faith."  Many  a 
Minister  has  there  first  learned  the  lesson  of  saving  knowledge  for  liis  own  soul,  and 
thence  has  carried  the  best  lessons,  which  he  could  give  to  his  people.'  Bickersteih'a 
Christian  Student,  p.  37. 

2  Luke  xvi.  10. 


EMPLOYMENT    IN    THE    CURE    OF    SOULS.  69 

course  into  a  more  observant  and  consecrated  habit  of  action.  The 
schools  of  Plato  and  Newton  discipline  the  mind  into  most  useful 
Ministerial  habits,  and  furnish  many  lessons  of  instruction  ;  but 
their  general  influence  is  far  too  remote  for  immediate  practical 
purposes.  They  supply  no  direct  materials,  whether  of  observa- 
tion or  of  experience,  for  the  rudiments  of  the  Ministry.  A  prepar- 
atory course  of  probation  upon  a  spiritual  system,  would  be  a  most 
valuable  appendage  to  our  National  Establishment.  In  defect  of 
this  advantage,  an  interval  of  inspection  or  initiation  into  the  rou- 
tine of  the  work  under  the  superintendence  of  a  judicious  Pastor, 
might  prove  a  commencing  era  of  Ministerial  fruitfulness.  The 
opportunities  of  learning  would  form  the  best  preparation  for  teach- 
ing. Converse  with  experienced  and  exercised  Christians  would 
offer  many  advantages.'  The  habit  of  religious  conversation  would 
contribute,  even  more  than  private  study,  to  the  enlargement  of 
the  mind ;  and  much  would  be  acquired  in  this  field  of  observa- 
tion and  incipient  engagements,  which  no  other  medium  could  ad- 
equately supply.'^ 

Experience  enables  the  writer  to  speak  upon  this  subject  with 
decision.  From  this  initiatory  system  (during  a  short  residence  in 
a  country  village  under  the  affectionate  instruction  of  a  venerable 
relative,^)  he  conceives  himself  to  have  gained  his  first  interest  in 
this  hallowed  and  blessed  work,  and  sufficient  insight  into  its  di- 
versified character  and  solemn  obligations,  to  acknowledge  a  debt 
of  gratitude  to  the  end  of  his  course. 

Upon  the  whole,  it  is  most  important  to  mark  the  combination 
of  these  three  Sections  of  Ministerial  preparation — Study,  Prayer, 
and  Exercise.  The  omission  of  one  of  these,  whichever  it  may  be, 
weakens  the  practical  influence  of  the  rest.  Study  furnishes  the 
materials — Prayer  sanctifies  them — Exercise  makes  a  suitable 
distributive  application  of  them  to  the  several  cases  brought  before 
us.     Nor  let  them  be  supposed  to  be  necessary  for  the  probationer 

1  Amongst  which  Dr.  Doddridge  enumerates — 1.  Increase  to  our  own  stock  of  knowl- 
edge :  2.  Excitement  to  our  own  spirits :  3.  The  conciliation  of  respect  among  our  peo- 
ple: 4.  The  forming  of  an  experimental  strain  of  preaching.  See  his  Lectures  on 
Preaching. 

2  President  Edwards  remarks  in  his  Diary, — '  More  than  ever  convinced  of  the  useful- 
ness of  religious  conversation.  I  find  by  conversing  on  natural  philosophy,  I  gain  knowl- 
edge abundantly  faster,  and  see  the  reason  of  things  much  clearer  than  in  private  study. 
Wherefore,  resolved  earnestly  to  seek  at  all  times  for  religious  conversation,  and  for  those 
persons  that  I  can  with  profit,  delight,  and  freedom,  so  converse  with.'     Works,  i.  25. 

3  The  late  Rev.  Dr.  Bridges,  Vicar  of  Willoughby,  Warwickshire.  '  Recommend  this 
to  Henry,' — was  Mr.  Richmond's  earnest  dying  counsel  respecting  his  son — '  as  the  very 
best  preparation  for  the  Ministry.  Tell  him,  his  poor  father  learnt  his  most  valuable  les- 
sons for  the  Ministry,  and  his  most  useful  experience  in  religion,  in  the  poor  man's  cot- 
tage.'   Life,  pp.  602,  603. 


70  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

only.     The  Christian  Minister  will  realize  their  value  and  their 
fruitful  advantage  throughout  every  department  of  his  work. 

But  let  every  prospective  view  of  the  Ministry  realize  it  as  an  ab- 
sorbing- work — as  a  high  and  holy  vocation ;  involving  results, 
which  eternity  alone  can  disclose,  and  therefore  demanding  th  e  en- 
tire consecration  of  health,  time,  energy,  and  life  itself  to  the  ac- 
complishment of  its  vast  designs.  If  the  soul  be  really  engrossed 
with  the  mighty  project  of  "  saving  souls  from  death,"  and  instru- 
mentally  fixing  them  in  the  Redeemer's  crown — how  will  every 
other  object  fade  as  a  mere  transient  emotion — how  will  this  great 
work  of  Preparation  deepen  in  the  sense  of  the  responsibility !  The 
one  self-annihilating  desire  will  be,  that,  whether  our  course  be  long 
or  short — in  joy  or  sorrow — in  honour  or  dishonour — "we  may  so 
labour,  that  we  may  be  accepted"'  of  our  Gracious  Master. 

1  2  Cor.  y.  9. 


PART   II. 

GENERAL   CAUSES   OF   THE   WANT   OF   SUCCESS   IN  THE 
CHRISTIAN   MINISTRY. 

The  prophet's  complaint — "Who  hath  beUeved  our  report?"* 
— has  applied  to  every  successive  Ministry  in  the  Church,  It  wag 
echoed  in  reference  even  to  the  Ministry  of  Him,  who  "  spake  as 
never  man  spake  ;"  who  retained  a  hstening  multitude  hanging 
upon  his  lips,  and  "  wondering  at  the  gracious  words  that  proceeded 
out  of  his  mouth."*  It  was  again  repeated  under  the  Apostohc  dis- 
pensation, clothed  as  it  was  "  with  the  demonstration  of  the  Spirit 
and  with  power."'  And  it  has  ever  since  been  expressive  of  the 
experience  of  faithful  labourers  in  the  Lord's  harvest.  A  young 
Minister  indeed — speaking  his  message  from  the  feeling  of  a  full 
heart,  and  without  an  accurate  calculation  of  the  cost — may  an- 
ticipate a  cordial  conviction  and  reception  of  the  truth,  as  the  al- 
most immediate  result.  But  painful  experience  will  soon  correct 
such  unwarranted  expectations.  The  power  of  Satan,  the  current 
of  sin,  and  the  course  of  this  world — all  combine  to  impress  our  work 
with  the  character  of  a  special  conflict.  But,  as  complaint  should 
lead  to  inquiry  (and  surely  no  inquiry  can  be  more  important),  we 
will  proceed  to  mark  a  few  of  the  more  general  causes,  that  operate 
unfavourably  upon  our  work. 

1  Isa.  liiL  1.  8  John  vii.  37,  38.  3  Rom.  x.  16. 


72  VIEW    OF    THE    CHRISTIAN    MINISTRY 


CHAPTER  I. 

THE  SCRIPTURAL  WARRANT  AND  CHARACTER  OF  MINISTE- 
RIAL SUCCESS — TOGETHER  WITH  THE  SYMPTOMS  OF  WANT 
OF    SUCCESS. 

A  FEW  remarks  upon  these  preliminary  topics  will  introduce  the 
discussion  of  the  general  subject. 

I.  It  may  be  laid  as  the  ground  of  our  inquiry — that  the  war- 
rant of  Ministerial  success  is  sure.  This  indeed  is  involved  in 
the  character  of  our  work,  while  it  supplies  the  spring  to  diUgence 
and  perseverance  in  it.'  In  the  spiritual,  as  in  the  temporal  har- 
vest, the  field  is  prepared  for  the  reaper's  sickle.  The  providential 
dispensations,  also,  appointing  to  the  several  labourers  their  work, 
have  the  same  security  of  successful  results'^ — grounded — not  upon 
any  efforts  of  human  wisdom,  zeal,  or  suasion,  but  upon  the  "  word 
for  ever  settled  in  heaven."  Indeed  every  fertilizing  shower  is  the 
renewed  symbol  and  pledge  of  the  Divine  promise.^  Thus  fruit- 
fulness  ever  attended  the  labours  of  the  Old  Testament  Ministers.* 
It  was  the  end  of  the  ordination  of  the  first  Christian  Ministers.^ 
It  is  the  seal  affixed  to  Ministerial  devotedness.*  The  terms  of  the 
promise  are  most  express.''  The  day  of  Pentecost  exhibited  a  large 
display  of  its  faithfulness  j^  and  the  apostles  ever  afterwards  (wheth- 
er preaching  to  persecuting  Jews,  or  to  blind  idolaters)  found  the 
same  seal  of  their  apostleship,^  so  that,  wherever  the  Gospel  was 
sent,  and  so  long  as  it  was  continued,  the  work  of  success  invaria- 
bly proceeded. 

Now,  as  bearing  the  same  commission,  we  have  the  same  war- 
rant of  success — the  sure  foundation  of  "  the  word  of  the  Lord," 
which  "endureth  for  ever."  The  Divine  Sovereignty  (to  which 
we  would  bow  with  the  most  implicit  and  adoring  subjection)  is 
the  righteous  government  of  a  faithful  God.  We  must  not  there- 
fore place  his  sovereignty  in  opposition  to  his  faithfulness.  A  meas- 
ure of  success  is  assured  to  our  work.  Some  seed  shall  fall  on  the 
good  ground,  as  well  as  by  the  way-side,  or  upon  the  stony  or 

^«  See  Luke  i.  17.  2  Acts  xviii.  9,  10.  »  See  Isa.  Iv.  10,  11. 

^^^tSee  Mai.  ii.  6.     Compare  Jer.  xxiii.  22.  5  See  John  xv.  16. 

"See  1  Tim.  iv.  16.  ">  Matt,  xviii.  20.  »  Acts  ii.  37—47. 

s  At  Antioch,  Acts  xi.  21 ;  xiii.  48.  Philippi,  xvi.  14,  34.  Tliessalonica,  xvii.  4,  5. 
Athens,  32 — 34.  Corinth,  xviii.  8.  1  Cor.  xi.  2.  2  Cor.  iii.  1 — 3.  Ephesus,  xix.  17 — 
20.    Rome,  xxviii.  24.    The  edification  of  the  Churches,  xvi.  4,  5. 


THE    WARRANT    AND    CHARACTER    OP    SUCCESS.  73 

thorny  soil'  "There  shall"  at  least  "be  an  handful  ai  corn  in 
the  earth  on  the  top  of  the  mountains."*  The  purpose  is  beyond 
all  the  powers  of  earth  and  hell  to  defeat — "  All  that  the  Father 
giveth  nie  shall  come  to  me."^  The  promise  is  sealed  to  the  exer- 
cise of  faith  ;  though  the  distribution  of  it  i?i  measure  is  often 
marked  by  an  unsearchable,  but  infinitely  wise  and  gracious,  ap- 
pointment. 

II.  In  marking  the  specific  character  of  this  warranted  success, 
we  may  observe  that  visible  success  is  various.  There  are  some 
that  plant— others  that  water  ;*  some  that  lay  the  foundation — 
others  that  build  upon  it.^  Some  are  designed  for  immediate — 
some  for  ulterior,  work.  Yet  all  have  their  testimony  and  accept- 
ance in  the  Lord's  own  time  and  way.  Success  is  not  hmited  to 
the  work  of  conversion.*  Where  therefore  the  Ministry  fails  to 
convert,  we  may  still  be  assured,  that  it  convinces,  reproves,  exhorts, 
enlightens,  or  consoles,  some  one  in  some  measure  at  all  times.  It 
never  "  returns  to  God  void,"  when  delivered  in  the  simplicity  of 
faith  ;  nor  will  it,  under  the  most  unpromising  circumstances,  fail 
of  accomplishing  his  unchangeable  purpose. 

But  we  must  remember  also,  that  present  success  is  not  always 
visible.  Apparent  must  not  be  the  measure  of  the  real  result. 
There  is  often  an  under-current  of  piety,  which  cannot  be  brought 
to  the  surface.  There  may  be  solid  work  advancing  under  ground, 
without  any  sensible  excitement  ]''  as  we  observe  the  seed  that 
produces  the  heaviest  grain,  lies  the  longest  in  the  earth.  We  are 
not  always  the  best  judges  of  the  results  of  our  Ministry.  Mr.  Scott 
thus  encourages  a  clergyman  from  his  own  Ministerial  experience  : 
*  My  prevalent  opinion  is,  that  you  are  useful,  but  do  not  see  the 
effect.  Even  at  Ravenstone,  I  remember  complaining  in  a  New 
Year's  Sermon,  that  for  a  whole  twelvemonth  I  had  seen  no  fruit 
of  my  preaching ;  yet  it  appeared  within  the  course  of  the  next 
twelvemonth,  that  not  less  than  ten  or  twelve  had  been  brought  to 
"  consider  their  ways"  during  that  discouraging  year  ;  besides  oth- 
ers, I  trust,  that  I  did  not  know  of.'^  The  sick  and  death-bed  often 
gladden  our  heart  with  the  manifestation  of  the  hidden  fruit  of  our 
work.  And  though  something  is  graciously  brought  out  for  our 
encouragement,  yet  much  more  probably  is  concealed  to  exercise 
our  diligence,  and  from  a  wise  and  tender  regard  to  our  besetting 

»  Matt.  xiii.  3—8.  2  Psalm.  Ixxii.  16.  3  John  vi.  37. 

<  1  Cor.  iii.  6.  5  ibid.  10. 

*  St.  Paul  longed  to  Impart  to  his  Roman  and  Thessalonian  Churches  spiritual  estab- 
lishment and  consolation.     Rom.  i.  11,  12.     1  Thess.  iii.  10. 
7  See  Mark  iv.  26.     Luke  xvii.  24,  8  Scott's  Life,  p.  387. 

10 


74  VIEW    OP    THE    CHRISTIAN    MINISTRY: 

temptations.  Indeed  who  of  us  may  not  detect  the  principle  of 
self  mingling  itself  alike  with  depression  and  exultation,  greatly 
needing  our  Master's  rebuke  for  our  more  valuable  effectiveness  ? 
Under  all  our  trials  therefore,  we  must  be  careful,  that  no  present 
apparent  failure  weaken  our  assurance  of  the  ultimate  success  of 
faithful  and  diligent  perseverance. 

Symptoms  of  success  are  also  frequently  m,istaken.  They 
are  at  best  but  doubtful  signs — if  our  people  crowd  to  hear  the 
word' — if  they  love  our  persons'* — admire  our  discourses' — and  are 
brought  to  a  general  confession  of  sinfulness,*  or  to  a  temporary 
interest  in  our  message.*  INor  must  we  on  the  other  hand  too  has- 
tily conclude  upon  their  apparent  want  of  diligence  in  the  means 
of  grace,  or  of  interest  in  our  parochial  system.  Family  hindran- 
ces or  outward  crosses  may  restrain  the  improvement  of  Christian 
privileges.  The  want  of  tact,  the  influence  of  retired  habits,  or  the 
necessary  demands  of  the  domestic  sphere,  may  impede  communi- 
cations with  our  plans  ;  so  that  often  "  the  kingdom  of  God,"  may 
be  established  in  real  "  power,"  yet  with  little  of  outward  "  observa- 
tion." The  complaint  of  inefficiency  may  therefore  sometimes  be 
unwarranted,  as  the  disappointment  of  a  too  sanguine  mind  ;  as 
the  failure  of  efforts,  calculated  upon  in  our  own  wisdom,  and  at- 
tempted in  our  own  strength  ;  or  the  blast  of  expectations,  indulged 
without  due  consideration  of  a  Scriptural  basis,  or  of  individual  or 
local  difficulties. 

Adverting  also  to  subordinate  benefits — "  Our  manifestation 
of  the  truth,  commends  itself  to  every  man's  conscience  in  the  sight 
of  God."*  Here  is  a  Christian  standard  of  morals  opposed  to  the 
principles  of  the  world.  Here  is  a  Divine  rule  taking  cognizance  of 
the  heart,  charging  guilt  upon  numberless  items  that  before  had 
passed  as  harmless,  and  thus  laying  the  foundation  for  more  evan- 
gelical conviction.  Here  is  therefore  the  restraint  and  counteraction 
of  much  positive  evil,  and  a  large  infusion  of  wholesome  moral  obli- 
gation, throughout  the  mass.  Besides — as  regards  the  Gospel — 
the  constant  dwelling  on  the  Saviour's  name  and  work  familiarizes 
him  with  our  people,  as  a  refuge,  a  friend  in  trouble.  It  is  no  small 
advantage  in  the  storm  to  know  where  to  seek  for  safe  anchorage ; 
and  who  can  tell  how  many  have  found  such  a  refuge  in  distress 
from  the  recollections  of  the  Gospel  hitherto  neglected,  but  now  ap- 
plied with  sovereign  power  to  their  hearts  7 

More   directly  also — Ministerial  success  must  be  viewed,  as  ex- 

1  See  Matt.  iii.  5.  «  Gal.  iv.  14—16.  3  Ezek.  xxxiii.  32. 

*  Matt.  iii.  6,  7.  «  John  v.  35.  «  2  Cor.  iv.  2. 


THE    WARRANT    AND    CHARACTER    OF    SUCCESS.  75 

tending  heyond  present  appearances.  The  seed  may  lie  under 
the  clods  till  we  lie  there,  and  then  spring  up.  Of  tlie  prophets 
of  old  "  that  saying  was  true  ;  One  soweth,  and  another  reapeth  ;" 
they  sowed  the  seed,  and  the  Apostles  reaped  the  harvest.  As  our 
Lord  reminded  them — "  Other  men  laboured,  and  ye  are  entered 
into  their  labours."  And  is  it  no  ground  of  comfort,  that  our  work 
may  be  the  seed-time  of  a  future  harvest  ?  Or,  should  we  neglect 
to  sow,  because  we  may  not  reap  the  harvest  ?  Shall  we  not  share 
the  joy  of  the  harvest,  even  though  we  be  not  the  immediate  reap- 
ers of  the  field  ?'  Is  it  not  sufficient  encouragement  to  "  cast  our 
bread  upon  the  waters,"  that  "  we  shall  find  it  after  many  days  V 
'In  the  morning"  (as  the  wise  man  exhorts  us,)  "sow  thy  seed, 
and  in  the  evening  withhold  not  thine  hand ;  for  thou  knowest  not 
whether  shall  prosper,  either  this  or  that ;  or  whether  they  both 
shall  be  alike  good."^ 

It  has  been  admirably  observed  on  thjs  subject — '  In  order  to  pre- 
vent perpetual  disappointment,  we  must  learn  to  extend  our  views. 
To  seek  for  the  real  harvest  produced  by  spiritual  labours  only  in 
their  immediate  and  visible  results,  would  be  not  less  absurd,  than 
to  take  our  measure  of  infinite  space  from  that  limited  prospect, 
which  the  mortal  eye  can  reach  ;  or  to  estimate  the  never-ending 
ages  of  eternity  by  a  transitory  moment  of  present  time — It  often 
happens,  that  God  withholds  his  blessing  for  a  time,  in  order  that, 
when  the  net  is  cast  in  "  on  the  right  side,"  it  may  be  clearly  seen, 
that  "  the  multitude  of  fishes"  inclosed  are  of  the  Lord's  giving ; 
lest  men  should  attribute  their  success  to  a  wrong  cause,  and  should 
"  sacrifice  unto  their  own  net,  and  burn  incense  unto  their  own 
drag."3  We  may  add  to  this  the  recollection  of  the  extensive  re- 
sults from  "  the  day  of"  small  things."  Only  two  souls  appear  as 
the  immediate  fruit  of  the  vision  of  "  the  man  of  Macedonia  ;"  but 
how  fruitful  was  the  ultimate  harvest  in  the  flourishing  Churches 
of  that  district  !*  Our  plain  and  cheering  duty  is  therefore  to  go 
forward — to  scatter  the  seed — to  believe  and  wait. 

1  See  John  iv.  36—38.  2  Eccles.  xi,  1,  6. 

3  Bishop  of  Winchester  on  the  Ministerial  Character  of  Christ,  pp.  544 — 550.  (2n(l 
Edit.)  Thus  Calvin  remarks  on  the  parable  of  the  seed  cast  into  the  ground — 'Cnrist 
seemeth  earnestly  to  apply  his  speech  to  the  Ministers  of  his  word,  lest  they  should  wax 
cold  in  their  offices,  because  their  fruit  doth  not  presently  appear.  Therefore  he  setteth 
before  them  the  husbandmen  to  follow,  which  in  a  hope  of  a  time  to  reap  do  "cast  the 
seed  into  the  earth,"  and  are  not  vexed  with  greediness  which  never  is  at  quiet ;  but 
they  go  to  rest,  and  rise  again ;  that  is,  they  do  ordinarily  apply  their  daily  labour,  and 
refresh  themselves  with  their  nightly  rest,  until  the  corn  wax  ripe  at  length  in  the  due 
time.  Therefore  though  the  seed  of  the  word  lie  hid  for  a  time,  as  if  it  were  choked  or 
drowned,  yet  Christ  commandeth  the  godly  teachers  to  be  of  good  comfort,  lest  distrust 
should  abate  their  diligence.'     On  Mark  iv!  26. 

<  See  Acts  xvi.    With  Epist.  to  Philippians  and  Thessalonians. 


76  -  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

Yet  must  there  be  expectancy  as  well  as  patience.  The  war- 
rant of  success  is  assured — not  only  as  regards  an  outward  reforma- 
tion— but  a  spiritual  change  of  progressive  and  universal  influenca 
The  fruit  of  Ministerial  labour  is  not  indeed  always  visible  in  its 
symptoms,  nor  immediate  in  its  results,  nor  proportioned  to  the  cul- 
ture. Faith  and  patience  will  be  exercised — sometimes  severely 
so.  But  after  a  pains-taking,  weeping  seed-time,  we  shall  bring 
our  sheaves  with  rejoicing,  and  lay  them  upon  the  altar  of  God, 
"  that  the  offering  up  of  them  might  be  acceptable,  being  sanctified 
by  the  Holy  Ghost."^  Meanwhile  we  must  beware  of  saying— 
"  Let  him  make  speed,  and  hasten  his  work  that  we  may  see  it."* 
The  measure  and  the  time  are  with  the  Lord.  We  must  let  him 
alone  with  his  own  work.  "Ours  is  the  care  of  service — His  is  the 
care  of  success.^  "  The  Lord  of  the  harvest"  must  determine,  when, 
and  what,  and  where  the  harvest  shall  be. 

HI.  But  notwithstanding  this  justly  warranted  expectation,  the 
want  of  Ministerial  success  is  most  extensively  and  mournfully 
felt.  We  are  sometimes  ready  to  believe,  and  to  complain,  that 
none  labour  so  unfruitfully  as  ourselves.  Men  of  the  world  expect 
their  return  in  some  measure  proportioned  to  their  labour.  Alas  ! 
with  us,- too  often,  "is  our  strength  labour  and  sorrow ;"  and  at  best 
attended  with  a  very  scanty  measure  of  effect ;  and  we  are  com- 
pelled to  realize  the  awful  sight  of  immortal  sovils  perishing  under 
our  very  eye  ;  dead  to  the  voice  of  life  and  love,  and  madly  listen- 
ing to  the  voice  that  plunges  them  into  perdition  ! 

It  may  be  well  to  state  a  few  of  the  most  decisive  symptoms  of 
this  unfruitfulness.  When  our  public  services  are  unprofitable;* 
when  "  iniquity  abounds,"  and  the  mass  of  our  people  contirme  in 
an  impenitent  and  ungodly  state  ;s  when  there  is  an  unconcern 
among  us  for  the  honour  and  cause  of  God  :^  when  there  is  a  gen- 
eral want  of  appetite  for  the  "  sincere  milk  of  the  word."''  and  the 
public  worship  of  the  Sabbath,  and  the  weekly  lecture  (if  there  be 
any,)  are  but  thinly  attended  ;  when  there  are  no  instances  of  con- 
version in  our  Sunday  Schools,  and  but  few  of  our  young  people 
are  drawn  into  the  "  ways  of  pleasantness  and  peace  ;"  when  the 
children  of  deceased  Christian  parents,  instead  of  being  added  spir- 
itually to  the  Church,  continue  in  and  of  the  world  :^  when  small 
addition^  is  made  to  the  select  flock,  who  truli/  commemorate  the 

>  Psalm  cxxvi.  5,  6.    Rom.  15,  16.  2  isa.  v.  19. 

3  In  caelo  cathedram  habet,  qui  corda  movet.  Augustine. 

*  Isa.  Ixiv.  7.    Matt.  xiii.  14,  15.  ^  isa.  lix.  1—15.    Jer.  v.  xxiii.  10,  &o. 

6  Hag.  i.  4 — 10.  '  Numb.  xxi.  5.    2  Tim.  iv.  3. 

8  2  Chron.  xviii.  1 ;  xix.  2.    Ezra.  ix.  2.  »  Acts  ii.  47. 


NECESSITY    OF    DIVINE    INFLUENCE.  77 

death  of  their  Saviour  in  the  Holy  Sacrament — these  and  similar 
appearances  may  well  agitate  the  question  with  most  anxious  con- 
cern— "  Is  the  Lord  among  us  or  not  ?"'  Symptoms  so  dark  and 
discouraging  loudly  call  for  increasing  earnestness  of  supplication 
— "  Oh  !  that  thou  wouldest  rend  the  heavens  ;  that  thou  wouldest 
come  down,  that  the  mountains  might  flow  down  at  thy  presence  ! 
O  Lord,  revive  thy  work  I"^ 

Among  the  more  general  causes  of  this  failure,  we  may  mark 
the  withholding  of  Divine  influence — the  enmity  of  the  natural 
heart — the  power  of  Satan — local  hindrances — and  the  want  of 
clearness  in  the  Ministerial  call.  Each  of  these  will  now  come  be- 
fore us. 


CHAPTER  n. 

THE  WITHHOLDING  OF  DIVINE    INFLUENCE,  THE    MAIN  CAUSE 
OF    THE    WANT    OF    MINISTERIAL    SUCCESS.^ 

The  Scriptural  warrant  leads  us  to  entertain  high  expectations 
from  the  labours  of  the  Christian  Ministry.  And  yet,  in  every 
sphere  of  labour,  these  bright  prospects  are  more  or  less  overcast ; 
as  if  a  sanguine  temperament  had  unduly  heightened  our  anticipa- 
tions. Much  cultivation,  as  we  have  lately  observed,  is  sometimes 
bestowed  upon  the  soil  with  little  proportionate  success.  The  same 
means  and  instruments,  tliat  had  been  formerly  productive  of  im- 
portant benefits,  fail  in  their  accustomed  effect.  Now  who  would 
cultivate  his  lands  at  considerable  and  disappointed  cost,  without 
inquiring  into  the  causes  of  the  failure  of  his  just  expectations  ? 
And  must  not  we  ask — What  is  wanting  to  give  efl^ect  to  that  or- 
der of  means,  the  power  of  which  has  been  often  exhibited,  and 
which  we  know  to  be  constituted  in  the  purpose  of  God  for  the 
renovation  of  the  world  ?  Mr.  Cecil  has  remarked — '  There  is  a 
manifest  want  of  spiritual  influence  in  the  Ministry  of  the  present 
day.  I  feel  it  in  my  own  case,  and  I  see  it  in  that  of  others.'* 
This  remark  sufficiently  explains  the  symptoms  of  that  bar- 
renness which  prevails  among  us.  For  not  more  needful  are 
the  influences  of  heaven  to  fertilize  the  soil,  and  promote  vegeta- 

»  Exodus  xvii.  7.  2  isaiali  Ixiv.  1.     Hab.  iii.  2. 

3  For  some  striking  views  on  this  subject — see  Dr.  Chalmers'  Sermon  on  the  necessity 
of  the  Spirit  to  give  effect  to  the  Preaching  of  the  Gospel. 
*  Cecil's  Remains. 


78  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

tion,  than  is  this  heavenly  influence  to  give  quickening  power  to 
the  word.  In  vain  therefore  do  we  plough  and  sow,  if  the  Lord 
"  command  the  clouds,  that  they  rain  no  rain  "^  upon  the  field  of 
the  spiritual  husbandry. 

Let  us  advert  to  Scriptural  testimony.  To  this  source  is  traced 
the  want  of  effect  produced  by  the  first  promulgation  of  the  will  of 
God,  (confirmed  as  it  was  by  signs  and  wonders)  together  with  the 
unbelief  of  Israel  in  the  prophetic  report,  and  even  in  the  Ministry 
of  the  Son  of  God.^  Our  Lord  insists  upon  the  necessity  of  Di- 
vine influence  in  order  to  come  to  him,^  and  to  abide  in  him.*  The 
want  of  this  influence  rendered  his  public  Ministry  comparatively 
inefficient.  Though  his  doctrine  was  from  God — though  his  cha- 
racter was  perfect — and  though  daily  miracles  attested  his  mission, 
yet  httle  appears  to  have  been  done ;  while  Peter,  a  poor  fisherman, 
endued  with  this  almighty  power,  becomes  the  instrument  of  con- 
verting more  under  a  single  sermon,  than  probably  his  Master  had 
done  throughout  his  whole  Ministry .^  The  other  Apostles  preached 
both  in  collective  and  individual  instances,  with  the  same  "  demon- 
stration of  the  Spirit  and  power."  At  Antioch,  "  the  hand  of  the 
Lord  was  with  them.,  and  a  great  number  believed  and  turned 
unto  the  LordP^  Lydia  "attended  unto  the  things  that  were 
spoken  of  Paul — not  because  Paul  was  an  eloquent  preacher,  or 
she  an  attentive  hearer  (though  in  this  disposition  alone  can  the 
blessing  be  expected) — but  because  "  the  Lord  opened  her  heart."'' 
Thus  does  the  uniform  tenor  of  the  sacred  records  mark  the  power 
of  the  Spirit,  as  the  seal  and  confirmation  of  the  word,  and  as  the 
life-giving  influence,  diflTused  throughout  the  church,  from  the  time 
that  the  first  lively  stone  was  laid  upon  the  foundation  of  God. 
And  therefore  the  withholding  of  this  blessing  must  necessarily  be 
attended  with  proportionate  painful  symptoms  of  Ministerial  inef- 
ficiency. 

The  reason  of  the  thing"  confirms  this  view  of  the  subject.  Ad- 
mitting the  Scriptural  statements  of  man's  natural  condition — 

1  Isaiah  v.  6.  *  See  Deut.  xxix.  4, 5.     Isaiah  liii.  1.    John  xii.  39,  40. 

3  Sec  John  vi.  44,  65.  *  Ibid.  xv.  1—5. 

5  Acts  ii.  See  tills  accounted  for  John  vii.  39;  and  indeed  promised  John  xiv.  12. 
'  I  once  said  to  myself  in  the  foolishness  of  my  heart,  '  What  sort  of  a  sermon  must  that 
have  been,  which  was  preached  by  St.  Peter,  when  three  thousand  souls  were  converted 
at  once!'  What  sort  of  sermon!  Such  as  other  sermons.  There  is  nothing  to  be  found 
in  it  extraordinary.  The  effect  was  not  produced  by  his  eloquence,  but  by  the  mighty 
power  of  God  present  with  his  Word.  It  is  in  vain  to  attend  one  Minister  after  another 
and  to  have  sermon  after  sermon,  unless  we  pray  that  the  Holy  Spirit  may  accompany  his 
Word.' — Cecil's  Remains.  Who  will  not  join  with  a  pious  old  writer  in  ardent  longing 
for  another  Pentecost !  '  0  si  hisce  pessimis  et  ultimis  temporibus  consimili  rore  vesper- 
tino  (ut  illi  matutino)  sicca  Ecclesiae  Christi  pomeria  irrigafentur  ac  faecundarentur !'  T. 
Hall's  Sal.  Terrse. 

6  Acts  xi.  21.  7  Ibid.  xvi.  14. 


NECESSITY    OF    DIVINE    INFLUENCE.  79 

"  dead  in  trespasses  and  sins  " — "  having  his  understanding  dark- 
ened " — his  mind  the  very  principle  of  enmity  to  the  truth  even  un- 
der its  most  attractive  form — and  his  stony  heart  insensible  to  its 
blessings' — how  palpable  is  the  need  of  power  from  on  high  !  '  Can 
a  well-composed  oration,'  (Charnock  asks) '  setting  out  all  the  advan- 
tages of  life  and  health,  raise  a  dead  man,  or  cure  a  diseased  body? 
You  may  as  well  exhort  a  blind  man  to  behold  the  sun,  and  pre- 
vail as  much.  No  man  ever  yet  imagined,  that  the  strewing  a 
dead  body  with  flowers  would  raise  it  to  life  ;  no  more  can  the 
urging  a  man  spiritually  dead  with  eloquent  motives  ever  make 
him  to  open  his  eyes,  and  to  stand  upon  his  feet.  "  The  working 
of  mighty  power"  is  a  title  too  high  for  the  capacity  of  mere  moral 
exhortations.  x\  mere  suasion  does  not  confer  a  strength,  but  sup- 
poses it  in  a  man ;  for  he  is  only  persuaded  to  use  the  power  which 
he  iiath  already. '^  The  clearest  instructions  may  furnish  the  un- 
derstanding, but  they  have  no  power  to  sway  the  will,  except  to 
what  is  suitable  and  connatural  to  its  native  suggestions  and  hab- 
its. Whenever  therefore  the  gospel  successfully  influences  the 
heart,  it  is  "  not  by  might,  nor  by  power,  but  by  my  Spirit,  saith 
the  Lord  of  Hosts.''^ 

And  does  not  observation  and  experience  add  further  confirma- 
tion to  this  subject  ?  Do  we  not  know  accomplished  and  devoted 
Ministers,  who  are  less  honoured  in  their  work  than  others  of  their 
brethren  of  far  inferior  quahfications  ?  And  do  we  not  find  differ- 
ences of  effect  under  the  same  Ministry,  and  even  under  the  same 
sermons,  which  can  only  be  explained  by  the  sovereign  dispensa- 
tion of  divine  influence  ?  Has  not  personal  experience  shewn  us, 
that  the  same  motives  operate  in  the  same  service  with  very  diflfer- 
ent  measures  of  influence?  And  do  we  not  realize  the  same  dif- 
ference in  our  Ministerial  experience— in  our  pastoral  as  well  as  in 
our  pulpit  work  ;  that  sometimes  a  single  sentence  is  clothed  with 
Almighty  power — at  other  times  it  is  only  the  feeble  breath  of  a 
worm  ?  '  Have  you  never '  (Charnock  again  asks  in  his  usual 
terseness)  '  discoursed  with  some  profane  loose  fellow  so  pressingly, 
that  he  seemed  to  be  shaken  out  of  his  excuses  for  his  sinful 
course,  yet  not  shaken  out  of  his  sin  :  that  you  might  as  soon 
have  persuaded  the  tide  at  full  sea  to  retreat,  or  a  lion  to  change 
his  nature,  as  have  overcome  him  by  all  your  arguments  ?  So 
that  it  is  not  the  faint  breath  of  man,  or  the  rational  consideration 
of  the  mind,  that  are  able  to  do  this  work,  without  the  mighty 

1  Compare  Eph.  ii.  1 ;  iv.  18;  Acts  xxvi.  18.     Rom.  viii.  7.    John  iii.  19,  20.  &c. 

2  Charnock  on  Regeneration,  Works,  vol.  ii.  200.  3  Zechariah  iv.  6. 


80  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

pleadings  and  powerful  operations  of  that  great  Paraclete  or  Advo- 
cate, the  Spirit,  to  alter  the  temple  of  the  soul.'^  This,  then,  is  the 
main  source  of  Ministerial  success.  "  Until  the  Spirit  be  poured 
upon  us  from  on  high,"^  the  wilderness,  notwithstanding  the  most 
diligent  cultivation,  must  remain  a  wilderness  still. 

But  why  is  this  promised  blessing^  withheld  ? — "  Even  so,  Fa- 
ther ;  for  so  it  seemeth  good  in  thy  sight."^  Yet  we  must  not 
slumber  in  acquiescence  without  self-inquiry.  Do  we  fervently 
seek  and  cherish  this  influence  ?  Do  we  actively  "  stir  up  the  gift 
of  God  which  is  within  us?"^  Above  all,  does  our  pulpit  set  out 
that  full  exhibition  of  our  Divine  Master,  which  alone  commands 
this  heavenly  blessing  ?*  The  encouragement  of  prayer  and  faith 
are  always  the  same.  God  is  indeed  absolutely  sovereign  in  the 
distribution  of  his  blessing ;  but  by  his  command  to  seek,  he  has 
pledged  himself,  that  we  shall  not  seek  in  vain.  Having  freely 
promised,  he  will  faithfully  perform.  Let  all  means  be  used  in  dil- 
igence, but  in  dependence — in  self-denial,  but  in  self-renunciation. 
Let  not  ministers  be  unduly  exalted  among  their  people.  We  are 
only  instruments  "  by  whom  they  believe,"''  and  a  dependence  on 
our  labour  may  provoke  the  grand  Agent — who  "  giveth  not  his 
glory  to  another" — to  wither  the  most  effective  Ministry,  that  these 
idolaters  may  "  know  that  we  are  but  men."  We  may  be  reduced 
to  ask — "  Where  is  the  Lord  God  of  Elijah  V^ — who  can  accom- 
plish more  by  one  feeble  sentence  from  the  feeblest  instrument, 
than  we  can  do  without  him  by  the  most  powerful  preaching. 

1  Charnockon  Regeneration,  vol.  ii.  201.  'Alas!'  (exclaims  Mr.  Howe)  'what  would 
preaching  do,  if  we  could  suppose  it  never  so  general,  while  the  Spirit  of  the  living  God 
restrains  and  withholds  his  influences !  We  may  as  well  attempt  to  batter  strong  walls 
with  the  breath  of  our  mouths,  as  to  do  good  upon  men's  souls  without  the  Spirit  of  God.' 
Sermon  xiv.  on  the  Work  of  the  Spirit  in  the  Church.  Works,  v.  356.  '  Spiritus  sanctus 
operetur  oportet  intrinsecus,  ut  valeat  aliquid  medicina,  quic  adhibetur  extrinsecus ;  nisi 
hie  cordi  adsit  audientis,  otiosus  est  sermo  loquentis.'     Augustine. 

2  Isaiah  xxxii.  15.  '  In  preaching,' — said  Mr.  Cecil — '  I  have  no  encouragement,  but 
the  belief  of  a  continued  Divine  operation.  To  bring  a  man  to  love  God — to  love  the  law 
of  God,  while  it  condemns  him — to  loathe  himself  before  God — to  tread  the  earth  under 
his  feet — to  hunger  and  thirst  after  God  in  Christ — with  man  this  is  impossible.  But  God 
has  said — It  shall  be  done — and  bids  me  go  forth  and  preach,  that  by  me,  as  his  insti-ument, 
he  may  effect  these  great  ends :  and  therefore  I  go.'     Remains. 

3  Compare  Isaiah  xliv.  3—5.     Joel  ii.  28.  <  Matt.  xi.  26.  5  2  Tim.  i.  6. 

6  John  xvi.  45,  with  Acts  ii.  36, 37,  x.  43,  44.  ^  1  Cor.  iii.  5—7.       »  2  Kings  ii.  14. 


ENMITY    OF    THE    NATURAL    HEART.  81 


CHAPTER  III. 

THE    ENMITY    OF    THE    NATURAL    HEART    A    MAIN    CAUSE    OP 
THE    WANT    OF    MINISTERIAL    SUCCESS. 

The  office  of  the  Christian  Ministry  might  seem  to  command  a 
successful  issue  of  the  work.  It  is  "  the  Ministry  of  reconciUation :" 
where  the  offended  party  stoops  to  make  the  first  overtures  of  peace, 
and  sends  his  ambassadors  to  "  beseech  by  them,"  and  pray  the 
rebels '-in  his  stead — Be  ye  reconciled  to  God."'  Such  a  display 
of  disinterested  condescension,  infinite  humility,  and  compassionate 
tenderness,  might  have  been  expected  to  give  resistless  efficacy  to 
the  message.  The  rich  fruits  of  everlasting  love  are  brought  to 
the  door  of  those,  who  are  most  deeply  interested  in  it,  and  whose 
need  of  the  blessing  is  inexpressibly  great.  Such  a  promulgation 
of  mercy,  given  to  men  in  guileless  ignorance  and  urgent  need, 
would  meet  with  a  ready  and  universal  welcome.  But  here  it 
meets  with  a  resisting  medium.  The  avenues  of  approach  aro 
barred  against  its  entrance,  and  the  success  is  limited  within  com- 
paratively narrow  bounds. 

By  the  terms  of  the  commission,  it  is  "  preached  to  every  crea- 
ture f^  but  the  disproportionate  effect  reminds  us  of  the  solemn  and 
sententious  declaration — "  Many  be  called,  but  few  chosen."^  If- 
indeed  we  were  "  as  many,  which  corrupt  the  word  of  God" — if  we 
would  lower  its  requisitions  to  a  worldly  standard,  or  to  a  corrupt 
heart,  we  should  "  have  our  reward"  (purchased  indeed  at  an  infi- 
nite cost<)  in  the  praise  of  men.  But  if  "  as  of  sincerity,  as  of  God, 
in  the  sight  of  God,  we  speak  in  Christ  ;''s  renouncing  the  hidden 
things  of  dishonest}'' ;  not  walking  in  craftiness,  nor  handling  the 
word  of  God  deceitfully ;  but  by  manifestation  of  the  truth,  com- 
mending ourselves  to  every  man's  conscience  in  the  sight  of  God,"* 
— we  must  not  wonder  to  hear  it  repeated — "  I  hate  him,  for  he 
doth  not  prophecy  good  concerning  me,  but  evil."''  Nor  is  this  op- 
position confined  to  the  world — -so  called.  In  the  professing  church 
— a  revulsion  against  the  truth  of  God  as  a  whole — such  as  Mr. 
Scott  found  manifested  in  rejecting  the  practical  enforcement  of 
Christian  doctrine^ — -marks  the  same  principle  of  resistance.     And 

1  2  Cor.  V.  18—20.  2  Mark  xvi.  15.  3  Matt.  xx.  16. 

<  Sec  Gal.  i.  7—10.  5  2  Cor.  ii  17.  «  Ibid  iv.  3. 

7  1  Kings  xxii.  8.  »  Life,  p.  -JS^— 237. 

1 


82  VIEW    OF    THE    CHRISTIAN    MINISTRY! 

indeed  '  whoever  pricks  the  conscience  of  his  hearers  closely,  with- 
out producing  repentance,  will  soon  find  them  either  absentees  from 
his  ministry,  or  unwilling  listeners,  if  not  open  opponents."  Thus 
our  whole  course  is  a  struggle  against  the  mighty  current  of  sin — 
flowing  out  of  that  restless  bias  of  the  natural  heart,  which  upon 
the  highest  authority  is  declared  to  be  "  enmity  against  God."^ 

This  hindrance  therefore  to  the  reception  of  the  Gospel  must  not 
be  placed  to  the  Minister's  account.  Ignorance,  eccentricity,  incon- 
sistency, want  of  conciliation  and  address,  will  indeed  be  an  occa- 
sion of  calling  forth  this  enmity.  A  defective  exhibition  of  the 
spirit  of  the  cross  greatly  aggravates  the  offence  of  the  cross.  But 
it  must  be  remembered,  that  the  Ministration  of  the  Gospel  from 
an  angel's  mouth  would  stir  up  the  natural  principle  of  degenerate 
man.  What  could  be  conceived  more  attractive  than  the  combina- 
tion of  dignity,  humility,  patience,  and  love,  that  marked  the  Min- 
istry of  the  Son  of  God  ?  Yet  was  it  imiversally  despised  and  re- 
jected. His  doctrine  was  most  offensive  to  the  natural  prejudices 
of  the  unhumbled  heart.  His  gene/al  statements  were  listened  to 
with  the  interest  of  curiosity,  and  the  desire  of  "  hearing  some  new 
thing  ;"  but  their  personal  application  to  the  consciences  of  his 
hearers — the  certain  reproach  of  his  cross — the  relinquishment  of 
all  that  was  held  dear  for  his  service— the  prostrate  submission  re- 
quired for  the  reception  of  his  truth — all  combined  to  produce  the 
"  murmuring  among  themselves  ;"  the  complaint  of  the  intolerable 
"  hardness  of  his  sayings,"  and  the  resolution  to  abandon  their  tem- 
porary  profession.' 

The  innate  opposition,  existing  between  the  substance  and  the 
objects  of  our  Ministry,  offers  therefore  a  material  impediment  to 
our  success.  We  speak  to  those,  whose  attention  is  already  pre- 
occupied, whose  affections  have  been  long  pre-engaged,  and  whose 
"  hearts  are  hardened  through  the  deceitfulness  of  sin."  The  truth 
therefore  never  comes  into  contact  with  a  sincere  and  honest  heart. 
Enmity  is  the  concentrated  essence  of  man's  depravity.  It  is  at 
once  the  cause  and  the  effect  of  that  moral  or  spiritual  darkness, 
which  shuts  out  the  entrance  of  light,  and  offers  difficulties  to  the 
process  of  "enlightening  the  eyes  of  the  understanding,"  uncon- 
querable by  any  force  short  of  heavenly  influence.  The  power 
that  "  slays  the  enmity,"  opens  the  heart  to  the  perception,  obedi- 
ence, and  love  of  the  truth,  and  to  a  full  possession  of  the  inestima- 
ble blessings  of  our  office. 

'  Bishop  of  Winchester's  Ministerial  Character  of  Christ,  p.  552,  553. 
2  Romans  viii.  7.  ^  John  vi.  24 — 66. 


THE    POWER    OF    SATAN.  83 


CHAPTER  IV. 

THE    POWER  OF    SATAN    A    MAIN    HINDRANCE  TO  MINISTERIAL 

SUCCESS. 

The  active  power  and  unsearchable  subtlety  of  Satan  are  al- 
ways directed  against  the  Christian  Ministry,  as  the  engine  "  mighty 
through  God  to  the  pulUng  down  of  his  strong  holds."'  This  is  his 
grand  point  of  attack  upon  the  Redeemer's  kingdom.  Indeed  we 
could  scarcely  expect,  that  "  the  devouring  lion"*^  would  quietly 
submit  to  have  his  prey  wrested  from  his  teeth ;  or  that  "  the  strong 
man  armed'"^  would  resign  his  spoils  witliout  a  severe  conflict. 

The  nature  and  extent  of  his  unceasing  opposition  are  less  diffi- 
cult to  conceive  than  accurately  to  define.  It  meets  us  however  in 
every  sphere.  In  the  v)orld  his  influence  is  palpable,  in  a  general 
listless  inattention  to  the  word  of  God,  and  an  innnediate  transition 
from  thence  into  the  very  vortex  of  the  world' — in  the  awful  blind- 
ness of  men  to  the  glory  of  the  Saviour,*  in  their  thoughtless  uncon- 
cern for  eternity,*  and  in  his  captivating  dominion  over  such  vast 
multitudes,^  unable  to  "  deliver  their  souls,"  or  to  say — ^"  Is  there 
not  a  lie  in  my  right  hand  T^  '  The  course  of  this  world'  (or  what 
is  elsewhere  called  "  the  lust  0/  the  flesh,  the  lust  of  the  eye,  and 
the  pride  of  life"^)  is  distinctly  identified  with  the  power  of  "  the 
spirit  which  now  worketh  in  the  children  of  disobedience."'"  The 
same  enemy  stirs  up  the  natural  enmity  of  the  heart  to  the  follow- 
ers of  Christ,  and  employs  with  incessant  malignity  tongues,  pens, 
and  influence  against  the  cause  of  God" — thus  illustrating  and  sus- 
taining his  Scriptural  character — as  the  "  prince  and  the  god  of  this 
world" — "  the  father  of  lies," — "  the  old  serpent,  which  deceivetli 
the  whole  woild.'"^ 

In  the  professing  church — this  restless  enemy  works  his  artful 
leaven  with  "all  deceivableness  of  unrighteousness  ;"  covering  his 
spiritual  wiles  with  some  new  and  pleasing  doctrines,  adapted  to  the 
taste  of  the  times  ;  and  thus  poisoning  the  bread  of  life  by  the 
adulteration  of  man's  devices.  His  subtlety  is  peculiarly  marked  in 
the  acconmiodation  of  the  forms  of  deception  to  the  different  tem- 

1  2  Cor.  X.  4,  5.  21  Peter  v.  8.  3  Luke  xi.  21,  22.  <  Matt.  xiii.  19. 

5  2  Cor.  iv.  4.  s  Luke  xi.  21.  7  2  Tim,  ii.  26.  »  jga.  xliv.  20. 

9  1  John  ii.  16.  lo  Ephes.  ii.  2.  "  Compare  Gen.  iii.  15.  Rev.  xii.  17. 

12  John  xii.  31.  2  Cor.  iv.  4.    John  viii.  44.     Rev.  xii.  9. 


84  VIEW    OF    THE    CHRISTIAN    MINISTRY  I 

peraments  of  his  victims.  Carnal  security  suits  with  the  world, 
and  succeeds  to  the  utmost  of  his  desires  in  keeping  '4iis  goods  in 
peace."  But  such  schemes  would  be  ineffectual  with  a  nominal 
recognition  of  serious  religion.  In  the  Church  he  "  transforms  him- 
self into  an  augel  of  light"'' — exhibiting  either  the  attractive  idol 
of  self-righteousness — or  that  most  inveterate  form  of  antichrist — • 
the  dependence  on  the  profession  of  a  pure  doctrine. 

The  Apostle  intimates,  that  the  general  symptoms  of  Ministerial 
ineffectiveness  may  be  traced  to  this  source. ^  And  indeed  his  ac- 
tive influence  is  discoveral^le  in  every  point  of  detail.  The  ex- 
planation of  the  growth  of  the  tares  among  the  wheat,  is — "  An 
enemy  hath  done  tliis."^  The  serpent,  that  beguiled  Eve  though 
his  "  subtlety  "  still  "  corrupts  "  the  minds  of  the  weak  "  from  the 
simplicity  that  is  in  Christ."^  The  Ministerial  hindrances  from  di- 
visions and  want  of  love  among  professors,^  and  the  successful 
opposition  sometimes  made  to  schemes  of  Ministerial  usefulness — 
are  traced  to  the  secret  operation  of  the  same  active  cause.*  The 
hypocrisy  of  professors  within  the  Church,'' — or  their  apostacy  from 
her  communion  f  all  the  successive  vicissitudes  of  her  history  ;  all 
the  drawbacks  to  the  full  energies  of  our  work — flow  from  this 
"fountain"  of  evil,  continually  "sending  forth  bitter  waters." 

Individual  experietice  discloses  the  constant  exercise  of  the 
same  agency.  To  this  source  the  Christian  traces  his  subtle  work- 
ings of  unbeliefs — his  wanderings  of  heart  in  prayer*" — his  occa- 
sional indulgence  of  self-confidence,'*  spiritual  pride,*^  and  Avorldli 
ness'^ — the  injection  of  blasphemous  thoughts'^ — the  power  of  evil 
tempers'* — and  the  general  commission  of  sin  ;•«  —all  which,  accord- 
ing to  their  prevalency,  are  positive  hindrances  to  the  holy  and 
blessed  influence  of  our  labours.  The  appalling  conflict  between 
the  powers  of  darkness  and  light  is  therefore  exhibited  before  us 
— "  the  god  of  this  world  blinding  the  eyes  of  them  that  believe 
not" — while  the  Ministry  of  the  gospel  exhibits  "  Christ  Jesus  the 
Lord,"  as  the  medium,  by  which  "God,  who  commandeth  the  light 
to  shine  out  of  darkness,  shines  into  the  hearts"  of  his  people  with 
the  revelation  of  his  "  glory. "'^  Thus,  while  the  active  agency  of 
the  Evil  Spirit  by  his  direct  and  instrumental  operation, '^  is  coun- 
teracting the  progress  of  our  work,  we  may  be  said  indeed  to 

1  2  Cor.  xi.  14.  2  1  Thess.  iii.  5.  3  Matt.  xiii.  24—28.  4  2  Cor.  xi.  3. 

5  Ibid.  ii.  10.        «  1  Tliess.  ii.  18.         ^  Acts  v.  1—5.        s  Lukcxxii.  3.     Rev.  xii.  3,4. 
9  Gen.  iii.  1-3.  '»  Job  i.  6.  "  1  Chron.  xxi.  1.     Luke  xxu.  31. 

12  2  Cor.  xii.  7.  '3  Matt.  xvi.  23.  »  Eph.  vi.  16.  '5  Ibid.  iv.  27. 

16  1  John  iii.  8.  "  2  Cor.  iv.  6. 

'8 '  Homines  instrumentaliter,  munUus  materialiter,  Satanas  efficienter ' — was  the  pithy 
distinction  of  an  old  writer. 


LOCAL    HINDRANCES.  85 

"  wrestle  not  against  flesh  and  blood,  but  against  principalities  and 
powers,  against  the  rulers  of  the  darkness  of  this  world,  against 
spiritual  wickedness  in  high  places."' 


CHAPTER  V. 

LOCAL    HINDRANCES    TO    MINISTERIAL    SUCCESS. 

We  have  already  incidentally  glanced  at  some  of  the  main  draw- 
backs upon  the  Christian  Ministry  ;  and  others  in  a  more  minute 
detail  will  hereafter  come  under  consideration.  Our  present  busi- 
ness is  with  those  impediraentSj  that  depend  not  so  much  upon  the 
personal  or  official  character  of  the  Minister,  as  upon  extrinsic 
causes,  connected  with  the  circumstances  of  his  individual  sphere. 
Thus  a  town  presents  many  hindrances,  which  in  the  same  degree 
do  not  belong  to  the  superintendence  of  a  country  parish.  The 
moral  impossibiUty  of  penetrating  the  dense  mass  of  the  popula- 
tion, and  of  insulating  the  several  component  parts,  originates  a 
want  of  that  personal  application  of  the  word  to  individual  con- 
sciences, which  is  so  powerfully  effective  for  the  great  purpose  of 
the  Pulpit.  The  course  also  of  public  instruction  is  necessarily  of 
a  more  general  complexion.  The  character  and  exercises  of  the 
Minister's  own  mind  may  indeed  give  an  individual  mould  to  his 
system  ;  but  his  w^ant  of  particular  acquaintance  with  his  people 
must  proportionably  preclude  the  adaptation  of  his  Ministry  to  the 
specialities  of  their  respective  cases.  Local  habits  and  circum- 
stances also  tend  materially  to  counteract  the  direct  power  of  our 
work.  Large  congregated  bodies,  (as  in  manufacturing  districts) 
are  usually  most  corrupting  pests — "  hand  joining  in  hand  ;"  and 
"every  man  helping  his  neighbour"  in  the  way  of  sin,  "and  say- 
ing to  his  brother — Be  of  good  courage."^  Then  again — the  state 
of  trade  in  the  parish — the  population  unemployed,  or  uncivilized, 
or  distressed — these  are  matters  that  often  affect  our  results.  There 
are  also  local  hindrances  connected  with  the  constitution  of  the 
Ministry.  A  co-partnership  in  the  sacred  work  often  excites  most 
painfully  the  Corinthian  heresy  of  a  party  spirit  among  the  people. 
Mutual  jealousies  are  fomented  (which  it  is  well  if  they  do  not 
reach  the  bosom  of  the  labourers  themselves.)     Men  "  are  puffed 

1  Eph.  vi.  12.  2  Isaiah  xli.  6. 


86  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

up  for  one  against  another  ;"  they  learn  to  "  glory  in  men  ;"  and 
with  the  highest  advantages  of  a  spiritual  administration,  their 
Pastors  are  constrained  still  to  speak  unto  them  not  as  unto  spirit- 
ual, but  as  unto  carnal,  even  as  unto  babes  in  Christ  "  walking  as 
men.'"  The  rise  and  'progress  of  various  heresies  may  also  be 
strengthened  by  local  combinations  not  immediately  under  our 
controul.  The  want  of  insight  into  the  several  departments  of 
the  flock  in  an  extensive  sphere,  gives  occasion  for  the  watchful 
enemy  to  cast  in  his  leaven,  which,  with  a  deadly  influence, 
threatens  to  "  leaven  the  whole  lump."  The  Ministrations  of 
some  of  the  most  eminent  servants  of  God^  have  suffered  severely 
from  this  source  ;  though  it  was  probably  as  needful  a  trial  of  faith, 
patience,  and  humility  in  the  midst  of  their  successful  energy,  as 
was  "  the  thorn  in  the  flesh  "  to  the  great  Apostle,  to  save  him  from 
the  impending  danger  of  being  "  exalted  above  measure."^ 

Other  hindrances,  also,  of  this  local  character,  belong  more  im- 
mediately to  the  Ministry  of  the  Establishment,  and  often  act  un- 
favourably even  upon  faithful  and  laborious  exertions.  The 
ground  may  have  been  pre-occupied  by  one  or  more  of  the  organ- 
ized systems  of  dissent,  recognizing  the  grand  principles  of  the  Gos- 
pel, but  under  a  form  in  many  particulars  opposed  to  the  frame- 
work of  our  own  system.  This,  under  the  most  favourable  cir- 
cumstances, must  be  regarded  as  an  evil  ;*  inasmuch  as  the  want 
of  Christian  unity  diminishes  proportionably  from  the  native  power 
of  the  Gospel.  Even  if  the  respective  Ministers  are  men  of  for- 
bearance and  brotherly  love,  and  in  the  true  spirit  of  their  commis- 
sion lay  far  more  stress  upon  their  points  of  agreement  than  upon 
their  points  of  difference — it  is  not  likely,  that  the  same  spirit 
should  universally  spread  through  their  congregations  ;  and  the  de- 
fect of  this  mutual  forbearance,  often  called  forth  by  comparative 
trifles,  reminds  us  in  its  baneful  consequences — "  how  great  a  mat- 
ter a  little  fire  kindleth  !"« 

The  faithful  labourer  may  also  find  many  hindrances  rooted  in 
the  soil,  before  it  passed  under  his  hands  for  cultivation.  The 
rank  and  luxuriant  weed  of  profession  may  have  choked  the 
growth  of  much,  that  might  otherwise  have  sprung  up  with  a 
prospect  of  bearing  "  fruit  unto  perfection."  He  may  suffer  also 
from  the  effects  of  prejudice  superadded  to  the  natural  enmity  to 

1  See  1  Cor.  i.  iii.  iv. 

2  Cecil's  Life  of  Cadogan.  (Works,  i.  252.)  Vaughan's  Life  of  Robinson,  pp.  188—195. 

3  2  Cor.  xii.  7. 

4  See  some  valuable  remarks  on  this  subject  by  Mr.  Budd,  in  his  work  on  Baptism,  pp. 
282,  283.     Compare  also  Bickersteth's  Christian  Student,  p.  290. 

*  James  iii.  5. 


LOCAL    HINDRANCES.  87 

the  Gospel,  arising  from  the  inexperience,  imprudence,  or  inconsist- 
ency of  liis  predecessor. 

Lay  lnjiuence  also,  often  hangs  a  weight  upon  the  effectiveness 
of  the  work.  Particular  individuals  in  the  parish,  in  the  lowest  or 
even  the  highest  ranks,  are  a  frequent  bar  to  usefulness.  The 
contempt  also  of  the  Sabbath — the  predominant  character  of  pleas- 
ure, dissipation,  and  the  general  inattention  or  opposition  to  relig- 
ion in  the  heads  of  the  parish — too  often  present  a  hostile  front  to 
our  course  of  effort  and  instruction.  And,  where  the  influence  of 
the  liighcr  classes  is  of  a  less  decided  character,  or  even  where  it  is 
exercised  on  the  side  of  the  Church,  yet  it  is  rarely  unattended 
with  material  drawbacks.  The  respect  for  religion  and  for  the  or- 
dinances of  God  does  not  always  regulate  the  arrangements  of  the 
house,  the  general  style  of  appearance,  or  the  deportment  of  the 
lower  members  of  the  household.  It  may  also  be  not  wholly  di- 
vested of  a  love  of  power  ;  a  reluctance  to  be  controlled  by  spiritual 
restraints,  or  to  depart  from  the  indulgent  course  of  neutrahty,  when 
a  more  full  sway  of  influence  on  the  side  of  the  Gospel  might  in- 
cur inconvenience  or  reproach. 

Now  these  hindrances,  in  their  origin,  are  irrespective  of  personal 
responsibility,  but  most  detrimental  in  their  consequences.  It  would 
be  obviously  impossible  to  prescribe  any  specific  course  of  j#ocedure, 
appUcable  to  every  form  of  resistance.  The  general  principles  of 
the  Ministry,  well  directed  against  the  several  points  of  attack,  will 
be,  however,  of  immense  service  in  this  warfare.  The  combined 
power  of  the  diligence  of  faith,  "  the  meekness  of  wisdom,"  and 
"  the  patience  of  hope" — if  they  do  not  wholly  counteract  the  evil 
— will  materially  retard  its  aggressive  operation.  Nor  are  the  diffi- 
culties attached  to  extensive  spheres  insurmountable.  Much  may 
be  done — much  has  been  done — by  bending  general  systems  to 
more  minute  applications.  Methodized  habits  have  been  more  ef- 
fective under  the  greatest  disadvantages,  than  an  undisciplined 
course  of  exercise,  assisted  by  much  local  superiority.  District  sys- 
tems of  visiting  have  enabled  laborious  ministers  to  pass  over  a 
wide  extent  of  ground  with  far  more  particularity  and  fruitfulness. 
And  above  all,  the  wise  superintendence  of  the  great  Head  of  the 
Church  has  been  signally  displayed  in  a  suitable  adaptation  of  his 
chosen  instruments  for  their  specific  work.  Men  are  not  all  alike 
qualified  for  all  situations.  But  "  he  that  holdeth  the  seven  stars  in 
his  right  hand,""*  appoints  unto  each  its  place  in  the  spiritual  firma- 
ment, as  shall  be  most  suited  for  the  honour  of  his  name,  for  the 

1  Revelation  ii.  1. 


88  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

purpose  of  his  will,  and  for  the  edification  of  his  Church.  The  hin- 
drances, however,  to  which  we  have  alluded,  must  impede  our 
progress ;  so  that  our  success  will  often  consist,  not  so  much  in  any 
'prominent  outward  change  in  our  sphere,  as  in  the  silent  and  ef- 
fectual opposition  to  the  current  of  evil ;  in  the  raising  up  of  a  band 
of  witnesses  to  co-operate  with  us  in  our  labour ;  and  in  the  steady 
perseverance  with  which  the  ground  is  maintained  in  the  midst  of 
conflict  and  discouragement. 


CHAPTER  VI. 

THE    WANT    OF    A    DIVINE    CALL    A    MAIN    CAUSE    OF    FAILURE 
IN    THE    CHRISTIAN    MINISTRY. 

We  may  sometimes  trace  ministerial  failure  to  the  very  threshold 
of  the  entrance  into  the  work.  Was  the  call  to  the  sacred  office 
clear  in  the  order  of  the  church,  and  accordirijg  to  the  will  of  God  ? 
This  question  bears  with  vast  importance  upon  the  subject.  Where 
the  call  is  manifest,  the  promise  is  assured. ^  But  if  we  run  unsent, 
our  labours  must  prove  unblest.  Many,  we  fear,  have  never  exer- 
cised their  minds  upon  this  inquiry.  But  do  not  we  see  the  stand- 
ing ordinance  of  the  church  written  upon  their  unfruitful  Minis- 
trations— "  I  sent  them  not,  nor  commanded  them  ;  therefore  they 
shall  not  profit  this  people  at  all^  saith  the  Lord  y"^  The  blast  was 
not,  that  their  doctrine  was  unsound,  but  that  they  preached  unsent. 

Under  the  old  dispensation,  intrusion  into  the  priestly  office  was 
marked  as  the  most  dangerous  presumption.^  Nor  is  it  a  less  di- 
rect  act   of  usurpation    to    take    unwarranted   authority    in   the 

1  See  Exod.  iii.  10—12.    Jer.  i.  4—19. 

2  Jer.  xxiii.  21,  32.  Comp.  Article  xxiii.  Luther's  language  is  very  strong — '  Expecta 
vocantem ;  interim  esto  securus ;  imo  si  esses  sapicntior  ipso  Salomone  et  Daniele ;  tamen, 
nisi  voceris,  plus  quam  infernum  fuge,  ne  verbum  effundas.  Si  tui  eguerit,  vocabit  te. 
Si  non  vocabit,  non  te  rumpat  scientia  tua. — Nunquam  enim  Deus  fortunat  laborem 
eorum,  qui  non  sunt  vocati;  et  quanquam  qufedam  salutaria  afferant,  tamen  nihil  cedifi- 
cant.  E  regione,  magna  semper  fecerunt,  qui,  Deo  vocante,  docuerunt.'  Quoted  in  Sal 
Terrffl,  ut  supra.  Comp.  Scott's  Conti.  of  Milner,  i.  156.  '  I  wish  it  were  well  consid- 
ered by  all  clerks,  what  it  is  to  run  without  being  called  or  sent ;  and  so  to  thrust  one's 
self  into  the  vineyard,  without  staying  till  God  by  nis  providence  puts  a  piece  of  his  work 
into  his  hands.  This  will  give  a  man  a  vast  case  in  his  thoughts,  and  a  great  satisfaction 
in  all  his  labours,  if  he  knows  that  no  practices  of  his  own,  but  merely  the  directions  of 
providence,  have  put  him  in  a  post.'  Burnet's  Past.  Care,  ch.  vii.  '  The  Ministry  is  a 
matter  of  pure  grace  and  favour ;  who  then  will  dare  to  enter  into  it  without  a  Divine 
call!  There  is  nothing  in  which  a  king  would  willingly  be  more  absolute  than  in  the 
choice  of  his  Ministers.  And  shall  we  dare  to  contest,  and  take  avvay  this  right  from  the 
King  of  kings  1'     Quesnel  on  Ephes.  iii.  2.     Col.  i.  1. 

3  See  Numb,  xviii.  7.    2  Chron.  xxvi.  16 — 20. 


THH    NECESSITY    OF    A    DIVINE    CALL.  89 

Church  of  Christ.  Our  great  Head  himself  appeared  with  dele- 
gated, not  with  self-co7nniissio7ied  autlioritij.  Prophetically  he 
had  declared  his  call  to  his  great  work.^  It  was  manifested  to 
the  world,  at  the  commencement,  as  well  as  during  the  course 
of  his  public  Ministry. ^  Often  did  he  appeal  to  it  as  the  credentials 
of  his  commission.^  Those  who  "entered  into  the  fold,"  without 
liis  authority,  he  stamps  as  "  thieves  and  robbers  ;"  and  he  only, 
who  "  entered  in  by  the  door "  of  his  divine  commission,  "  was  the 
Shepherd  of  the  sheep."^ 

The  Scriptural  terms  of  Ordination  imply  a  direct  controlling  in- 
fluence upon  the  agents.'  The  various  illustrations  also  of  the  of- 
fice tend  to  the  same  point.  We  cannot  conceive  of  a  herald — an 
ambassador — a  steward — a  watchman^a  messenger — an  angel — 
with  self-constituted  authority.  The  Apostle  asks,  with  regard  to 
the  first  of  these — "  How  shall  they  preach,  except  they  be  sent  ?"« 
They  may  indeed  preach  without  a  mission,  but  not  as  the  messen- 
gers of  God.  No  one  can  be  an  ambassador,  except  he  be  charged 
expressly  with  instructions  from  his  Sovereign  (else  would  he  de- 
liver the  fruit  of  his  own  brain,  not  his  Sovereign's  will  and  com- 
mands) ;  nor  can  any  one  legitimately  come  in  the  name  of  God  to 
confirm  the  revelations  of  his  will,  except  by  his  own  express  appoint- 
ment.   God  will  seal  his  own  ordinance,  but  not  man's  usurpation. 

As  to  the  entrance  to  the  sacred  function— hdiviug  no  extraor- 
dinary commission,  we  do  not  expect  an  immediate  and  extraordi- 
nary call.  Our  authority  is  derived  conjointly  from  God  and  from 
the  Church — that  is,  originally  from  God — confirmed  through  the 
medium  of  the  Church.  The  external  call  is  a  commission  re- 
ceived from  and  recognized  by  the  Church,  according  to  the  sacred 
and  primitive  order  ;  not  indeed  qualifying  the  Minister,  but  ac- 
crediting him,  whom  God  had  internally  and  suitably  quali- 
fied. This  call  communicates  therefore  only  official  authority. 
The  internal  call  is  the  voice  and  power  of  the  Holy  Ghost,  direct- 
ing the  will  and  the  judgment,  and  conveying  personal  qualifica- 
tions. Both  calls,  however — though  essentially  distinct  in  their 
character  and  source — are  indispensable  for  the  exercise  of  our  com- 

i  Isa.  xlviii.  16.  Ixi.  1.  2  Matt.  iii.  16,  17,  also  xvii.  5.    John  xii.  28—30. 

3  John  viii.  16,  42.  ^  Ibid.  x.  1,  2. 

5  Such  as  called,  Heb.  v.  4.  Separated,  Acts  xiii.  2.  Rom.  i.  1.  Sent,  John  xx.  21 ; 
with  Isa.  vi.  8.  Made,  Acts  xx.  28.  Thrust  out.  Matt.  ix.  38.  (Gr.)  &c.  Hooker  ad- 
mirably observes — '  They  are  therefore  Ministers  of  God,  not  only  by  way  of  subordina- 
tion, as  princes  and  civil  magistrates  (whose  executionof  judgment  and  justice  the  supreme 
hand  of  Divine  Providence^doth  uphold);  but  Ministers  of  God,  as  from  whom  their  au- 
thority is  derived,  and  not  from  men.  For  in  that  they  are  Christ's  ambassadors  and  his 
labourers,  who  shall  give  them  their  commission,  but  He  whose  most  inward  affairs  they 
manage"?'     Book  v.  c.  Ixxvii.  1,  2. 

6  Romans  x.  15. 

12 


90  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

mission.  Both  tlierefore  unite  in  His  government,  who  "is  not 
the  Author  of  confusion,  but  of  peace,  as  in  all  churches  of  the 
saints  ;"'  and  whose  unction,  of  a  rational,  holy,  and  orderly  char- 
acter, harmoniously  combines  with  the  constituted  appointment  of 
his  will.  How  plainly  do  the  superscriptions  of  St.  Paul's  Epistles, 
(with  one  or  two  exceptions,)  stamp  his  instructions  to  the  churches 
with  the  seal  of  his  heavenly  commission  !  '  He  is  never  weary 
of  inculcating  on  us  this  truth — that  the  will  of  God  is  the  sole  rule 
of  any  man's  call,  and  the  only  gate  by  which  he  can  enter  into 
the  Ministry.  The  Mission  is  divine  in  its  fountain  and  institu- 
tion— human  in  its  channel  and  way  of  communication.'^  It  is 
therefore  in  this  combined  authority  that  we  "  serve  God  with  our 
spirit  in  the  gospel  of  his  Son  f'^  that  we  have  the  confidence  that 
he  will  stand  by  us,  and  own  our  work  ;  and  that  we  "  thank 
Christ  Jesus  our  Lord,  who  hath  enabled  us,  for  that  he  counted 
us  faithful,  putting  us  into  the  Ministry."* 

The  external  call,  though  necessary  and  authoritative  in  its 
character — yet,  as  being  the  mere  delegation  of  man,  is  evidently 
not  of  itself  a  sufficient  warrant  for  our  work.  The  itiward  call 
is  the  presumptive  ground,  on  which  our  Church  delegates  her  au- 
thoiized  commission.  Nothing  can  be  more  explicit  than  her  sol- 
emn question  to  us — '  Do  you  trust  that  you  are  inwardly  moved 
by  the  Holy  Ghost  to  take  upon  you  this  office  V  '  Certainly,'  (as 
Bishop  Burnet  remarks  with  his  usual  seriousness)  'the  answer 
that  is  made  to  this  ought  to  be  well  considered  ;  for  if  any  says — 
'  I  trust  5o' — that  yet  knows  nothing  of  any  such  motion,  and  can 
give  no  account  of  it,  he  hes  to  the  Holy  Ghost,  and  makes  his  first 
approach  to  the  altar  with  a  lie  in  his  mouth,  and  that  not  to  men, 
but  to  God.'*  Now  if  there  be  any  meaning  in  terms  as  illustrative 
of  things,  an  inward  movement  by  the  Holy  Ghost  must  imply  his 
influence  upon  the  heart — not  indeed  manifested  by  any  enthusi- 
astic impulse  ;  but  enlightening  the  heart  under  a  deep  impression 
of  the  worth  of  souls ;  constraining  the  soul  by  the  love  of  Christ 
to  "  spend  and  be  spent  for  him  ;"  sfnd  directing  the  conscience  to 
a  sober,  searching,  self-inquiry ;  to  a  daily  study  of  the  word :  to 
fervent  prayer  in  reference  to  this  great  matter ;  and  to  a  careful 
observation  of  the  providential  indications  of  our  Master's  will. 

However,  '  that  which  no  man  ought  to  do,  almost  every  man 

1  1  Cor.  xiv.  33. 

2  Quesnel  on  2  Cor.  i.  1.  Gal.  i.  1.  'In  times  past,'  observes  Luther,  'when  I  was 
but  a  young  Divine,  methought  Paul  did  unwisely  in  glorying  so  oft  of  his  calling  in  all 
his  Epistles';  but  I  did  not  understand  his  purpose ;  For  I  knew  not  that  the  Ministry  of 
God's  xDord  was  so  iceighty  a  matter.'     On  Gal.  i.  1. 

3  Rom.  i.  9.  ''1  Tim.  i.  12.  ^  pastoral  Care,  chap.  vi. 


THE    NECESSITY    OF    A    DIVINE    CALL.  91 

does,  in  making  himself  the  sovereign  judge  of  his  own  calling.'' 
A  misguided  bias,  constitutional  propensity,  or  worldly  considera- 
tions, often  perplex  the  path,  and  obscure  the  tokens  of  the  Divine 
guidance.  May  a  man  presume  that  he  is  thus  "  inwardly  moved 
by  the  Holy  Ghost,"  because  his  inclination  leads  him  to  the  Minis- 
try— or  he  has  been  educated  for  it — or  he  is  thrust  into  it  by  the 
wishes  of  friends,  or  even  by  parental  counsel  or  authoritj^  'i  Jt 
would  indeed  open  a  wide  door  for  enthusiasm,  to  suppose,  that  a 
bias  of  the  mind  was  a  sufficient  warrant  for  this  most  solemn  un- 
dertaking. Motives  and  feehngs,  individual  character  and  capaci- 
ties, are  so  often  viewed  through  the  medium  of  self-complacency, 
that  we  are  forcibly  reminded  of  the  sacred  aphorism — "  He  that 
trusteth  to  his  own  heart  is  a  fool."^  What  would  survive  the  fer- 
vour of  the  bias,  beside  the  melancholy  exhibition  of  an  unfur- 
nished mind ;  or  such  a  low  standard  of  Ministerial  obligation,  as 
would  bring  the  office  into  utter  contempt?  Nor  must  we  admit 
parental  interference  in  the  choice  of  a  work,  that  wholly  depends 
upon  what  Burnet  calls  '  a  Divine  vocation.'  '  The  national 
Church '  (as  has  been  truly  and  feelingly  stated  by  one,  who  had  a 
deep  personal  interest  in  the  subject)  '  groans  and  bleeds  from  the 
crown  of  its  head  to  the  sole  of  its  feet  from  the  daily  intrusion  of 
unworthy  men  into  the  Ministry'  from  this  source.^  '  The  will  of 
man '  must  be  in  subserviency — not  in  forwardness — on  a  point  so 
deeply  connected  with  the  interests  of  the  Church,  and  where  the 
will  of  God  should  govern  the  sole  and  ultimate  decision.  '  Happy 
that  person,  who  can  say  with  the  Apostle,  that  it  is  "  through  the 
will  of  God,"  and  not  through  his  oion,  or  thai  of  his  parents, 
that  he  is  in  the  sacred  Ministry.'* 

Nor  should  personal  and  consistent  pieti/  (irrespective  of  other 
considerations)  form  our  determination.  '  No  man,'  indeed,  (as 
Bishop  Burnet  remarks,)  '  ought  to  think  of  this  profession,  unless 
he  feels  within  himself  a  love  to  religion,  with  a  zeal  for  it,  and  an 
internal  true  piety,  which  is  chiefly  kept  up  by  secret  prayer  and 
reading  the  Scriptures.  As  long  as  these  things  are  a  man's  bur- 
den, they  are  infallible  indices,  that  he  has  no  inward  vocation,  nor 
motion  of  the  Holy  Spirit  to  undertake  it.'^     Yet,   on  the  other 

1  Qnesnel  on  Heb.  v.  4.  2  Prov.  xxviii.  26. 

3  Life  of  Legh  Richmond,  p.  475.  The  whole  letter  is  worthy  the  deep  consideration 
of  Christian  parents,  in  the  ultimate  designation  of  their  children  for  the  Christian  Min- 
istry. The  pious  Quesncl  puts  up  a  prayer  in  reference  to  this  deadly  evil — '  Lord, 
vouchsafe  to  put  a  stop  to  the  torrent  of  this  carnal  love  in  parents.  IVjoil  seest  how  thy 
church  is  alviost  ovcruhelmcd  xcith  it.'     On  John  vii.  5.  *  Quesnel  on  1  Cor.  i..  J. 

5  Conclus'on  to  the  History  of  his  Own  Times.  See  also  Past.  Care,  chap.  vii.  Even 
for  the  charge  of  the  poor — probably  connected  with  the  preaching  of  the  Gospel — spiritual 
qualifications  were  requisite.     Acts  vi.  3.     Comp.  1  Tim.  iii.  8 — 10. 


92  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

hand,  every  Christian  is  not  ordained  to  be  a  Minister.  The  ex- 
amples of  Aquila  and  Priscilla,^  and  the  various  helpers  of  the 
primitive  church  called  over  by  name  in  the  Apostolical  saluta- 
tions,*^  clearly  prove,  that  devotedness  to  the  cause  of  God  is  a 
component  and  acceptable  part  of  Christian  obligation.  In  this 
wide  field  of  service,  laymen  may  exhibit  the  spirit  of  the  Min- 
istry in  perfect  consistency  with  their  secular  employ,  and  with- 
out an  unauthorized  intrusion  upon  the  express  commission  of  the 
sacred  office  ;— the  entrance  into  which,  without  a  Divine  call,  the 
greatest  talents,  the  most  elevated  spirituality,  and  the  most  sincere 
intentions,  cannot  justify. 

The  two  grand  combining  requisites  for  this  "Divine  vocation" 
may  be  determined  to  be,  a  desire,  and  a  fitness,  for  the  office. 

I.  The  desire  of  the  work  was  a  prominent  feature  in  the 
Ministerial  character  and  qualifications  of  Christ.  While  in  the 
bosom  of  the  Father,  and  in  the  anticipation  of  his  work,  "  his  de- 
Hghts  were  with  the  sons  of  men."^  "  When  he  cometh  into  the 
world,"  for  the  accomplishment  of  his  work,  the  same  earnest  de- 
sire distinguished  him.^  On  one  occasion  of  bodily  need,  he  told 
his  disciples,  that  "  he  had  meat  to  eat  that  they  knew  not  of;" 
bidding  them  to  understand,  that  his  delight  in  his  Father's  work 
was  to  him  "  more  than  his  necessary  food."^  The  Apostle  strongly 
marks  a  constraitmig  desire  as  a  primary  Ministerial  quahfica- 
tion  ;^  something  far  beyond  the  general  Christian  desire  to  pro- 
mote the  glory  of  God — a  special  kindling  within — in  character,  if 
not  in  intensity,  like  '•  the  burning  fire  shut  up  "  in  the  prophet's  bo- 
som, and  overcoming  his  determination  to  go  back  from  the  service 
of  his  God."''  This  constraint  rises  above  all  difficulties,  takes 
pleasure  in  sacrifices  for  the  work's  sake,  and  quickens  to  a  readi- 
ness of  mind,  that  (were  it  not  restrained  by  conscious  unfitness 
and  unworthiness)  would  savour  of  presumption.  The  sense  of  de- 
filement almost  shuts  the  mouth  ;  but  the  sense  of  mercy  fills  the 
heart,  and  it  "  cannot  stay."^  The  work  is  more  desirable  than 
the  highest  earthly  honours  ;  so  that,  even  under  the  most  despond- 
ing anticipations  it  cannot  be  relinquished.^     This  desire  will  be 

1  Acts  xviii.  25.  2  phil.  iv.  3.     Rom.  xvi.  &c.  3  Prov.  viii.  31. 

4  Comp.  Psalm  xl.  8.  with  Heb.  x.  5—9.  s  John  iv.  32—34. 

6  '  This  is  a  true  saying,' — (his  pccuharmark  of  emphasis — 1  Tim.  i.  15;  iv.  9;  2  Tim. 
ii.  11,  with  1  Tim.  iii.  1),  'O.oiyi/iui,  Appeto.  It  signifies  an  earnest  desire,  quasi  porrec- 
tis  manibus  prehendere  et  arriperc,  1  Tim.  vi.  10.  Heb.  xi.  16.  Quo  verba  vehementior 
appetitus  ac  desiderium  significator.  Estius  ad  locum.  Orexis  apud  Plinium  desiderium.' 
Leigh's  Critica  Sacra.     Ka\'<v  coyov  c-niBvjiti.     The  lusting  of  the  spirit. 

''''Comi>are  Jer.  xx.  9.  Thus  Moses  separated  the  Divinely-appointed  builders  of  the 
tabernacle,  Exodus  xxxv.  21.  *  Compare  Isaiah  vi.  5—8. 

9  It  is  difficult  to  allude  to  the  experience  of  Henry  Kirke  White  on  this  subject,  with- 


THE    NECESSITY    OF    A    DIVINE    CALL,.  93 

most  enlivening,  when  the  mind  is  most  spiritual,  and  will  connect 
the  communication  of  the  blessing,  with  ardent  prayers  for  a  large 
reciprocal  benefit. 

It  should  also  be  a  considerate  desire — the  result  of  matured 
calculation  of  the  cost.  This,  we  fear,  has  been  sometimes  lost 
sight  of,  in  the  exchange  of  secular  professions,  (more  especially  the 
army  and  navy,)  for  the  service  of  the  altar.  But  seldom  is  the 
declaration  more  important — "  He  that  believeth  shall  not  make 
haste."'  Waiting  time  is  of  the  utmost  moment  to  scrutinize  the 
real  principles  of  the  heart,  which  have  dictated  an  abandonment 
of  the  calUng  originally,  (as  it  was  presumed)  suggested  b}'^  the 
Providence  of  God  ;  and  in  which  ordinaril}^  it  is  the  will  of  God 
that  we  should  "  abide. "^  The  relinquishment  of  a  secular  calling 
for  the  sacred  oflice,  can  never  be  justified  in  foro  conscientice,  or 
be  productive  of  ultimate  advantage  either  to  the  individual  or  to 
the  Church — without  the  clearest  providential  light — the  most 
watchful  caution  against  the  influence  of  natural  inclination,  as  the 
interpreter  of  Providence — the  most  earnest  and  persevering  prayer 
— and  the  most  satisfactory  evidence  of  abstraction  from  all  mo- 
tives of  personal  ease,  indulgence,  or  interest.  Under  these  circum- 
stances, where  the  call  is  not  evidently  of  God,  a  due  contempla- 
tion of  the  difficulties  in  prospect,  combined  with  a  trembling  sense 
of  his  own  weakness,  will  probably  direct  the  mind  of  the  candi- 
date to  some  less  responsible  undertaking.  This  inconsiderate  de- 
sire will  gradually  weaken  and  die  away  ;  or,  if  it  should  act  pre- 
sumptuously in  pushing  forward  to  the  work,  it  will  issue  (unless 
the  Lord  should  open  his  eyes)  in  bitter  and  unavailing  fruits  of 
repentance.^ 

It  must  also  be  a  disinterested  desire.  Pure  intention  is  indis- 
pensable to  the  meanest  service  in  the  Lord's  work.  Much  more 
important  therefore  is  it — that  our  choice  of  the  service  of  his  sanc- 
tuary should  be  uninfluenced  by  the  love  of  literature,  cr  the  op- 
out  some  feeling  of  regret  at  his  (to  us)  premature  dismission. — '  Since  the  time  I  was 
awakened  to  a  true  sense  of  reUgion,  I  have  always  felt  a  strong  desire  to  become  useful 
in  the  church  of  Christ —  a  desire  which  has  increased  daily,  and  which  it  has  been  my 
supplication  might  bs  from  God.  It  is  true,  before  I  began  to  be  solicitous  about  spir- 
itual things,  I  had  a  tfis/i  to  become  a  clergyman ;  but  tliat  was  very  diff'ererd.  I  trust  I 
may  now  say,  that  I  would  be  a  Minister,  that  I  may  do  good;  and  although  I  am  sen- 
sible of  the  awful  importance  of  the  Pastoral  Charge,  I  would  sacrifice  every  thing  for  it,  in 
the  hope,  that  1  should  be  strengthened  faithfully  to  discharge  the  duties  of  tliat  sacred 
office.  I  think  I  have  no  other  reason  to  offer  but  this — the  hope  of  being  an  instrument 
in  the  hands  of  God  to  the  promotion  of  his  glory  is  my  chief  motive.'     Sec  his  Remains. 

'  Isaiah  xxviii.  16.  '^  \  Cor.  vii.  20. 

3  Matthew  Henry  admirably  warns  against  intrusion  into  the  sacred  office.  'We  must 
not'  (s.iid  he)  '  be  forward  to  put  forth  ourselves  in  the  exercise  of  spiritual  gifts.  Pride 
often  appears  in  this,  luider  the  pretence  of  a  desire  to  be  useful.  If  the  motive  be  cor- 
rect, it  ii>  good;  but  humility  will  icaitj'or  a  call.'     Life,  p.  294. 


94  VIEW    OP    THE    CHRISTIAN.  MINISTRY  : 

portunities  of  indulgent  recreation — that  we  should  guard  against 
desires  of  professional  elevation — that  we  should  be  divested  of  the 
selfish  motives  of  esteem,  respectability,  or  worldly  comfort— that 
we  should  "seek  not  great  things  for  ourselves" — -that  we  should 
aim  at  nothing  but  souls,  rather  wiUing  to  win  one  to  Christ  than 
a  world  to  ourselves — and  that  we  should  exhibit  a  devoted  conse- 
cration of  all  our  talents  to  the  service  of  God.*  '  He  who  is  called 
to  instruct  souls '  (said  Bernard)  '  is  called  of  God,  and  not  by  his 
own  ambition  ;  and  what  is  this  call,  but  an  inward  incentive  of 
love  soliciting  us  to  be  zealous  for  the  salvation  of  our  brethren  7 
So  often  as  he,  who  is  engaged  in  preaching  the  word,  shall  feel  his 
inward  man  to  be  excited  with  Divine  affections,  so  often  let  him 
assure  himself,  that  God  is  there,  and  that  he  is  invited  by  him  to 
seek  the  good  of  souls.'^  To  the  same  purpose  Quesnel  observes — 
'  One  of  the  most  certain  marks  of  the  Divine  call  is,  where  it  is 
the  purpose  of  a  man's  heart  to  live,  to  labour,  and  to  possess  no- 
thing, but  for  Jesus  Christ  and  his  Church.'^     Where  the  heart  is 

1  The  following  Scripture  references  may  employ  secret  and  serious  self-inquiry : — ] 
Sara.  ii.  36.  lAIicah  iii.  11.  Phil.  ii.  30,  21.  1  Tim.  iii.  8.  Titus  i.  7—11.  The  com- 
mand of  God — Jer.  xlv.  5.  The  appeal  of  his  faithful  servants — 1  Sam.  xii.  3.  Acts  xx, 
33.  1  Thess.  ii.  4 — 9.  'Ask  yourselves  often' — said  Bishop  Burnet — 'would  you  follow 
that  course  of  life,  if  there  were  no  settled  establishment  beloncring  to  it,  and  if  you  were 
to  preach  under  the  cross,  and  in  danger  of  persecution  7  For  till  you  arrive  at  that,  you 
are  yet  carnal,  and  come  into  the  priesthood  for  a  piece  of  bread.'  Conclusion  to  the  His- 
tory of  his  own  times. 

2  Milner's  Church  History,  Vol.  iii.  409. 

3  Quesnel  on  Rom.  i.  1,  and  John  x.  1,  2.  Calvin  gives  the  same  view — 'Est  autem 
bonum  cordis  nostri  testimonium,  quod  neque  ambitione,  neque  avaritia,  neque  ulla  alia 
cupiditate,  sed  sincere  Dei  timore,  et  eedificandae  Ecclesiffi  studio  oblatura  munus  recipi- 
amus.  Id  quidem  unicuique  nostrum  (ut  dixi),  si  volumus  Ministerium  nostrum  Deo 
approbare,  necessarium  est.'  Instit.  Lib.  iv.  c.  iii.  11.  Comber  supposes,  that  our  Refor- 
mers had  this  definition  in  their  view  in  framing  the  important  question  in  the  Ordina- 
tion Service,  which  was  written  a  few  years  after  the  publication  of  the  Institutes. 
Philip  Henry  gave  a  most  beautiful  exposition  of  this  desire,  in  answer  to  the  question 
put  to  him  at  his  Ordinntion. — '  As  for  as  upon  search  and  inquiry  I  can  hitherto  find, 
thoucrh  there  be  that  within  me,  that  would  seek  great  things  for  myself  (if  indeed  they 
were  to  be  found  in  this  calling),  yet  with  my  mind  I  seek  them  not.  But  the  improve- 
ment of  the  talent,  which  I  have  received  in  the  service  of  the  Gospel,  for  the  glory  of 
God,  and  the  salvation  of  souls,  I  hope  is  in  my  eyes.  If  there  be  any  thing  else,  I  own 
it  not — I  allow  it  not.  While  so  many  "  seek  their  own,"  it  is  my  desire,  and  it  shall  be 
my  endeavour,  to  "  seek  the  things  of  .Icsus  Christ."  '  Life,  p.  31 — Matthew  Henry's 
self-inquiry  at  the  same  sacred  season  was  of  a  similar  spirit.  '  1.  What  am  /?'  Have 
I  been  convinced  of  my  condition,  and  been  humbled  for  my  sin  1  Have  I  heartily  given 
myself  to  Christ  1  Have  I  a  real  hatred  of  sin,  and  love  of  holiness  1  2.  What  have  I 
done?  Time  trifled!  opportunities  lost!  engagements  broken!  conversation  unprofit- 
able !  forgetfulness  of  God  and  of  duty  !  3.  From  ichat  principles  do  I  undertake  this 
work?  I  trust  from  a  persuasion  of  tlie  Divine  institution  of  the  Ministry,  of  the  neces- 
sity of  a  Divine  call,  and  of  my  call  to  the  work  :  from  zeal  to  God,  and  love  to  precious 
souls.  4.  Wliat  are  my  ends  in  this  icork  ?  Not  taking  it  as  a  trade  to  live  by  ;  not  to 
get  myself  a  name,  or  to  maintain  a  party  ;  but  aiming  at  the  glory  of  God,  and  the  good 
of  souls.  5.  What  do  I  want?  That  God  would  fix  my  heart  in  dedication  to  the  work; 
tliat  he  would  be  with  me  at  my  Ordinttion  ;  that  he  would  fit  me  for  my  work  with  the 
gifts  of  knowledge,  utterance,  and  prudence ;  and  with  all  Ministerial  graces,  especially 
sincerity  and  humility  ;  and  that  he  would  open  a  door  of  opportunity  to  me.  6.  What 
are  my  resolutions?  To  have  nothing  to  do  with  sin;  to  abound  in  gospel  obedience; 
to  consider  my  Ordination  Vow  in  tlie  employment  of  my  talents,  the  maintenance  of  the 


THE    NECESSITY    OF    A    DIVINE    CALL.  95 

freed  from  selfishness,  and  purely  acted  upon  by  the  will  of  God, 
and  the  readiness  to  labour  for  him,  there  is  much  encouragement 
to  advance  toward  this  holy  function.  The  importance  and  purity 
of  this  desire  are  strongly  marked,  as  the  grand  qualifications  to 
"  feed  the  flock  of  God."'  "  If  I  do  this  thing  willingly,"  (says  the 
Apostle)  "I  have  a  reward."" — 'But  if  you  do  not  feel  in  your- 
selves '  (as  the  eloquent  Massillon  addresses  his  clergy)  '  a  desire  of 
being  employed  as  the  ambassadors  of  God — judge  ye  youiselves, 
whether  ye  are  called  into  the  Lord^s  vineyard.  God  implants  a 
love  in  the  heart  for  tlie  service  to  which  he  calls ;  and  better  would 
it  have  been  for  you  to  have  felt,  that  it  was  not  the  Ministry  for 
which  you  were  intended,  than  that  you  should  possess  a  want  of 
inclination  for  the  performance  of  its  duties.  It  is  not  necessary, 
that  a  voice  from  heaven  should  say  to  you  in  secret—-"  The  Lord 
hath  not  sent  you,"  Your  judgment,  enforced  by  the  dictates  of 
your  conscience,  tells  you  so.'' 

II.  But  to  this  desire  must  be  added  a  competent  measure  of 
Ministerial  gifts.  Our  Lord  was  furnished  with  this  evidence  of 
his  call,  and  endowment  for  his  work.*  The  Apostle  distinctly 
connects  this  ability  with  our  commission,  which  he  directs  to  be 
consigned  not  to  "  faithful  men "  generally — but  to  those  among 
them,  "  which  shall  be  able  to  teach  others  also.^^^  But  as  this 
subject  has  already  come  before  us,*  we  shall  only  observe,  that  the 
ability  for  the  sacred  office  is  very  distinct  from  natural  talent,  or 
the  wisdom  and  learning  of  this  world.  Tliese — though  subordi- 
natehj  most  useful  and  important — are  no  where  mentioned  as 
constituting  the  essentials  of  Ministerial  qualifications.  A  man  of 
ordinary  natural  gifts,  and  under  Divine  teaching,  may  be  able  to 
pray,  to  preach  the  Gospel,  to  administer  the  sacraments,  and  to 
save  immortal  souls.  And  such  a  one  has  a  far  better  claim  to  the 
title  of  a  Minister  of  Christ,  than  an  erudite  scholar  or  accomplished 
theologian,  destitute  of  spiritual  qualifications.  In  directing  the 
ignorant  in  the  wa}'^  of  heaven — -in  awakening  the  careless  and  in- 
sensible— in  subduing  the  rebellious — in  dealing  with  the  entangle- 
ments of  tempted  consciences — how  ineflBcient  would  be  all  the 
force  of  philosophical  or  historical  illustration  !     One  simple  decla- 

truth,  the  charge  of  my  family,  the  superintendence  of  my  flock,  and  the  endurance  of 
opposition.     Abridged  from  M.  Henry's  Life,  p.  34 — 44. 

.'  Sep  1  Peter  v.  2.  2  i  Cor.  ix.  17.  3  Massillon's  Charges,  p.  fiO. 

*  Compare  Psalm  xlv.  7.  Isaiah  xi.  2 — 4  ;  \lii.  1 ;  Ixi.  1.  His  own  messenger  exhib- 
ited these  credentii.ls  to  the  people — John  iii.  34. 

5  2  Tim.  ii.  2.  Elsewhere  he  marks  this  qualification  by  a  word,  which  our  trans- 
lators have  given  with  sufficient  accuracy — "  apt  to  teach  " — 6iSuKTiK0i — 1  Tim.  iii.  2. 
2  Tim.  ii.  24.     Compare  2  Cor.  ui.  G. 

8  Part  L  chapter  vi.     On  Ministerial  Qualifications. 


96  VIEW    OP    THE    CHRISTIAN    MINISTRY: 

ration  of  the  Gospel/  on  the  other  hand,  would,  with  the  Lord's 
blessing,  remove  the  darkness,  melt  away  the  stubbornness,  and 
bring  in  all  the  consolation  of  heavenly  light  and  peace.  We  doubt 
not  but  the  true  Christian  Minister,  well-furnished  with  human 
learning — without  casting  away  this  valuable  gift — yet  makes 
far  more  use  of,  and  estimates  at  a  far  higher  value,  that  learning 
which  he  has  obtained  "  in  the  secret  place  of  the  Most  High ."2 
This  is  the  fitness  mainly,  though  not  exclusively,  to  be  sought 
for.  Let  the  noviciate  be  found  in  the  daily  habit  of  prayer,  in  the 
conscientious  improvement  of  his  natural  gifts,  in  a  diligent  in- 
crease of  his  intellectual  as  well  as  spiritual  stores — and  he  will 
find  the  promise  made  good — "  Whosoever  hath,  to  him  shall  he 
given,  and  he  shall  have  more  abundantly."^  In  this  course  he 
may  largely  encourage  his  desire  to  be  duly  admitted  into  the  sa- 
cred office,  soberly  anticipating  the  results  according  to  the  will  and 
word  of  God,  but  not  regarding  them  as  the  warrant  of  his  prepara- 
tion or  desiic  for  the  Avork. 

So  important,  however,  is  the  combination  of  desire  and  capacity? 
that  neither,  separated  from  the  other,  can  be  deemed  sufficient. 
The  desire  (though  correctly  ansv^xring  to  the  standard  of  inten- 
sity, consideration,  and  purity)  does  not  of  itself  attest  a  Divine  vo-> 
cation.  We  cannot  suppose  the  Lord  to  send  unqualified  labourers, 
however  tvilUng,  into  his  vineyard  :*  and  none  but  he  can  qualify 
them.  The  servant  of  God,  therefore,  may  be  called  to  yield  his 
most  ardent  wishes  in  the  conscious  inability  to  set  forth  the  truth 
in  an  intelligent  and  effi^ctive  form.  Yet  may  he  in  this  self-re- 
nouncing sacrifice  console  himself  with  the  most  gracious  accept- 
ance of  his  desires,^  though  his  services  be  not  required.  Nor  will 
the  richest  furniture  of  Ministerial  gifts,  without  a  special  desire 
and  interest  in  the  work,  (though  it  may  qualify  the  Christian  for 
important  usefulness  as  a  helper  of  the  Church)  evidence  a  move- 
ment by  the  Holy  Ghost  for  this  high  and  important  service.  But 
when  the  liord  constrains  the  heart  of  his  servant  with  a  desire, 
and  furnishes  him  with  competent  ability — when  in  the  clear  ap- 
prehension of  the  labour,  pain,  and  difficulty  of  the  work,  he  can 
yet  say — No7ie  of  these  things  move  me* — then  may  he  seek  to  ' 
be  set  apart  by  the  instrumentality  of  man,  having  the  witness 

1  Such  as  Matt.  xi.  28.     John  iii.  16,  &c.  2  See  PhiUppians  iii.  7.  8. 

3  Matt.  xiii.  1-2;  xxv.  29. 

^  In  common  life,  '  he  that  sendeth  a  message  by  the  hand  of  a  fool,  cuttcth  off  the 
feet,  and  drinkcth  damage  " — Prov.  xxvi.  6.  Could  we  then  suppose,  that  Divine  wis- 
dom would  commit  the  ad.uinistration  of  the  Church  to  capacities  inadequate  to  the  re- 
Eponsibility  of  that  most  important  trust  7 

5  1  Kings  viii.  18.  6  Acts  xx.  24. 


THE    NECESSITY    OP    A    DIVINE    CALL.  97 

within  him  that  he  has  been  called  by  God.  And  such  a  call  will 
be  duly  authorized  by  the  presbyters  of  the  Church,  and  will 
doubtless  be  yet  more  clearly  attested  by  the  Divine  blessing  upon 
his  work.' 

The  Providence  of  God,  as  we  have  before  hinted,  will  prob- 
ably afford  more  or  less  confirmation  of  this  call.  For  this  is  "  the 
wheel  within  a  wheel,"  nroving  in  harmonious  conjunction,  but  in 
direct  subserviency  to  his  purposes  respecting  his  Church.  If  there- 
fore these  arrangements  direct  the  choice  of  a  secular  calhng,  much 
more  may  we  expect  him  thus  to  guide  the  inward  call  to  his  own 
work — a  matter  so  deeply  connected  with  the  interests  of  his  king- 
dom. The  providential  disposing,  therefore,  of  a  person's  circum- 
stances, thoughts,  inclinations,  and  studies,  to  this  main  end — the 
disappointment  of  his  plans  for  a  future  course  in  life — the  unex- 
pected and  repeated  closing  up  of  worldly  avenues — unlooked-for 
openings  in  the  Church  (in  the  iDay  of  usefulness^  not  of  prefer- 
ment)— some  particular  crisis  in  the  individual  sphere — some 
change  or  influence  of  family  circumstances — one  or  more  of  these 
may  prove  the  "  word  behind  him,  saying— This  is  the  way,  walk 
ye  in  it."*^  Direction,  however,  will  probably  be  given  rather  in  op- 
position to  indulgence  of  a  constitutional  propensity — damping  a 
sanguine  temperament,  and  rousing  an  indolent  habit.  Wise  and 
tender  discipline  will  form  the  pliable  spirit,  ready  to  discern  and 
follow  our  Father's  will.  The  Lord  usually  trains  his  servants  to 
waiting,  and  to  much  conflict  in  their  way  to  his  immediate  service. 
But  in  humble  patient  confidence,  their  "  path  will  be  as  the  shi- 
ning light."' 

The  judgment  of  Christian  friejids,  and  specially  of  experi- 
enced Ministers,  might  be  useful  in  assuring  the  mind,  whether 
or  not  the  desire  for  the  work  be  the  impulse  of  feeling  rather  than 
of  principle,  and  the  capacity  be  self-deceiving  presumption.     The 

1  This  view  of  the  subject  is  nearly  identical  with  Bishop  Burnet.  His  application  is 
too  striking  to  be  omitted.  '  This  nian^  (remarks  the  Bishop  with  a  solemnity  truly  epis- 
copal), '  and  this  man  only — so  moved  and  qualified,  can  in  truth  and  with  a  good  con- 
science answer,  that  he  trusts  he  is  inwardly  moved  by  the  Holy  Ghost.  And  every  man 
that  ventures  on  the  sayincr  it  without  this,  is  a  sacrilegious  profaner  of  the  name  of  God, 
and  of  his  Holy  Spirit.  He  breaks  in  upon  his  church,  not  to  feed  it,  but  to  rob  it ;  and 
it  is  certain,  that  he  who  begins  with  a  lie  may  be  sent  by  the  father  of  lies ;  but  he  can- 
not be  thought  to  "  enter  in  by  the  door,"  xcho  prevaricates  in  the  first  word  that  he  says  in 
order  to  his  admittance.' — Pastoral  Care,  ch.  vi. 

2  Isaiah  xxx.  21. 

3  I  must  add  this  to  the  encouragement  and  comfort  of  such  as  can  resolve  to  deliver 
themselves  up  to  the  conduct  and  direction  of  Providence,  that  I  never  knew  any  one 
of  those  few,  who  have  followed  this  maxim  exactly,  that  have  not  found  the  fruit  of  it 
even  in  this  world — as  if  there  had  been  a  secret  design  of  heaven,  to  encourage  others 
to  follow  their  measures — to  depend  on  God,  to  deliver  themselves  up  to  his  care,  and  to 
wait  till  he  opens  a  way  for  their  being  employed  and  settled  in  such  a  portion  of  his 
husbandry,  as  he  shall  think  fit  to  assign  them."    Pastoral  Care,  ch.  vii. 

13 


98  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

late  pious  and  learned  Dr.  Leland  took  this  satisfactory  view  of  his 
own  case — '  God  has  been  graciously  pleased  '  (said  he,)  '  to  g-ive 
me  some  talents,  which  seem  capable  of  being  improved  to  the  edi- 
fication of  the  Church.  He  hath  disposed  and  inclined  my  heart 
to  a  willingness  to  take  upon  me  the  sacred  Ministry,  and  that 
not  from  worldly,  carnal  ends  and  views,  but  from  a  sincere  in- 
tention and  desire  of  employing  the  talents  he  has  given  me  in 
promoting  the  salvation  of  souls,  and  serving  the  interests  of  truth, 
piety,  and  righteousness  in  the  world.  And  I  have  been  encour- 
aged by  the  judgment  and  approbation  of  several  learned  and  pi- 
ous Ministers,  who,  after  a  diligent  course  of  trials,  carried  on  for  a 
considerable  time,  judged  me  to  be  properly  quaUfied  for  that  sacred 
office,  and  animated  me  to  undertake  it.  Upon  seriously  weighing 
all  these  things,  1  cannot  but  think,  I  have  a  clear  call  to  the 
work  of  the  Ministry ;  and  I  verily  believe,  that,  if  I  rejected  it,  I 
should  sin  against  God,  grieve  many  of  his  people,  counteract  the 
designs  of  Divine  providence  towards  me,  and  alienate  the  talents 
he  has  given  me  to  other  purposes,  than  those  for  which  they  seem 
to  have  been  intended.'^ 

The  importance  of  this  discussion  will  be  generally  allowed.  To 
labour  in  the  dark,  without  an  assured  commission,  greatly  obscures 
the  warrant  of  faith  in  the  Divine  engagements ;  and  the  Minister, 
unable  to  avail  himself  of  heavenly  support,  feels  his  "  hands  hang 
down,  and  his  knees  feeble  "  in  his  work.  On  the  other  hand,  the 
confidence  that  he  is  acting  in  obedience  to  the  call  of  God — that 
he  is  in  his  work,  and  in  his  way — nerves  him  in  the  midst  of  all 
difficulty,  and  under  a  sense  of  his  responsible  obligations,  with  al- 
mighty strength.  Yet  under  no  circumstances  is  there  a  warranted 
ground  for  distress  in  a  simple  consecration  to  the  service  of  God. 
Let  the  Minister  in  seasons  of  anxiety  cast  himself  upon  the  mercy 
of  God,  and  doubt  not  of  acceptance. 

But  in  closing  our  consideration  of  this  subject,  we  cannot  forget, 
that  the  inward  call  has  not  always  accompanied  the  pubhc  invest- 
ment with  Ministerial  authority.  With  many  of  us  it  is  a  painful 
recollection,  that  we  entered  into  this  sacred  office  with  hearts  un- 
enlightened with  Christian  doctrine,  and  unimpressed  with  Minis- 
terial obHfirations.^     Yet  let  the  remembrance  of  this  sin  be  in  hu- 

1  See  Leland's  Life,  prefixed  to  his  sermons.  '  Vocantur,  quibus  data  faeultas,  volun- 
tas, et  locus.  Omnia  tria  Dei  dona  tamen  requirunt  nostrum  studium.  Oratio  et  dili- 
gentia  poscitur,  quo  discas  quod  doceas.  Voluntas  etiam  petenda  a  Domino  est.  Locus 
docendi  item  quaerendus  est ;  nee  tacendum,  nisi  ubi  nemo  velit  audire.'  Bucer.  De  vi 
et  usu  S.  Min. 

2  See  Scott's  affecting  reference  to  his  own  case — Force  of  Truth,  and  Practical  Obser- 
vations on  Numbers  xvi.  1 — 19.    Also  the  same  confessign  from  Mr.  Walker  of  Truro,  a 


THE    NECESSITY    OF    A    DIVINE    CALL.  99 

miliation — not  in  despondency.  Let  us  be  afflicted  indeed  for  our 
unhallowed  approach  to  the  sacred  altar  :  yet  not  "  swallowed  up 
with  overmuch  sorrow."  There  is  with  our  gracious  God  mercy 
for  this,  as  well  as  for  any  other  sin ;  and  we  shall  not  apply  to 
him  for  it  in  vain.  Doubtless  we  should  bear  this  sin  in  special 
remembrance  to  the  end  of  our  days  ;  both  as  an  occasion  of  mag- 
nifying the  grace  of  God,^  and  as  an  incentive  to  redoubled  exer- 
tions throughout  our  future  course.  In  order  to  generate  in  our 
hearts  this  deepened  contrition,  it  will  be  well  to  bring  frequently 
before  our  minds,  and  especially  at  the  annual  return  of  the  season 
of  our  ordination,  the  vows,  which  we  then  took  upon  us :  and  in  a 
new  perception  of  their  responsibihty,  to  consecrate  ourselves  to 
God  afresh,  with  a  full  determination  of  heart  through  grace  to  ful- 
fil them.  Thus  receiving,  as  it  were,  a  second  commission,  with 
shame  and  self-reproach,  and  yet  with  thankfulness  ;  we  shall  be 
given  to  it ;  we  shall  have  an  evidence  in  our  own  souls,  that, 
though  at  the  time  of  ordination  we  were  not  "  moved  by  the  Holy 
Ghost,"  we  are  so  now  ;  and  if  our  conscience  bear  witness  to  us, 
that  we  are  now  cordially  renouncing  whatever  is  inconsistent  with 
our  high  and  heavenly  calling,  we  need  not  doubt  of  God's  merci- 
ful acceptance  in  all  our  labours  of  love,  and  (in  confirmation  of  his 
own  word)  of  a  blessing  to  be  conferred  also  on  our  own  souls  ac- 
cording to  our  labour. 

minister  of  peculiar  simplicity  and  most  honoured  devotedness  to  his  Master's  work.    See 
his  valuable  collection  of  Tracts,  entitled  Practical  Christianity,  pp.  190,  191.    Compare 
also  '  Humbling  Recollections  of  my  Ministry' — (Seeley's)  an  edifying  Memorial  by  a 
devoted  Minister  lately  removed  from  his  labours. 
1  See  1  Tim.  i.  11—16. 


PART   III. 


CAUSES   OF   MINISTERIAL   INEFFICIENCY   CONNECTED 
WITH  OUR  PERSONAL   CHARACTER.' 

The  Writer  is  well  aware  of  the  extreme  delicacy,  consideration, 
and  tenderness,  which  the  treatment  of  this  part  of  his  subject  re- 
quires of  him.  He  can,  however,  truly  state,  that,  though  for  his 
personal  profit  he  has  diligently  observed  the  Ministrations  of  his 
brethren,  yet  the  material  for  remark  which  will  now  be  detailed, 
is  drawn  rather  from  a  painful  acquaintance  with  his  own  deficien- 
cies and  temptations,  than  from  a  censorious  scrutiny  of  others  ;  and 
he  trusts  that  it  will  be  remembered,  that  there  is  a  wide  difference 
between  exposing  the  defects  of  his  brethren  in  the  pride  of  self- 
gratulation,  and  observing  their  failures  in  connection  with  a  deep 
searching  into  his  own  heart,  and  for  the  purpose  of  bringing  aU  into 
a  condensed  view  for  the  common  good. 

The  important  influence,  fav^ourable  or  unfavourable,  of  our  per- 
sonal habits  upon  the  Ministerial  work,  is  obvious.  The  character 
of  the  individual  must  have  a  prominent  part  in  forming  the  Min- 
ister ;  and  therefore  the  causes,  that  operate  in  the  declension  of 
the  Christian  life,  must  belong  to  tliis  department  of  the  subject. 
Particulars  will  now  be  specified. 

'  For  some  valuable  papers  on  this  division  of  our  subject,  the  reader  is  referred  to  the 
Christian  Observer,  1822. 


102  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 


CHAPTER  I. 

WANT    OF    ENTIRE    DEVOTEDNESS    OF    HEART    TO    THE 
CHRISTIAN    MINISTRY. 

The  paragraph  (1  Tim.  iv.  13 — 16.)  condenses  in  the  smallest 
compass  the  most  important  body  of  appropriate  instruction,  and 
encouragement  to  Ministerial  devotedness — "  Give  thyself  wholly 
to  these  things,  that  thy  profiting  may  appear  to  all.  Take 
heed  unto  thyself  and  unto  the  doctrine ;  continue  in  them ;  for  in 
doing  this  thou  shall  both  save  thyself,  and  them  that  hear  theeP 
The  effect  of  the  Apostles'  resolution  to  ^'■give  themselves  to  prayer, 
and  to  the  Miiiistry  of  the  word^''  exhibited  the  influence  of  Chris- 
tian devotedness  upon  Ministerial  success.'  The  great  Shepherd, 
indeed,  who  gave  himself  for,  gave  us  to,  the  flock  f  and  there  is 
no  more  responsible  thought  connected  with  our  work,  than  the  ob- 
ligation of  giving  ourselves  to  our  people,  so  that  they  shall  be  led 
to  prize  us  as  a  gift  from  Christ.  Oh  !  that  we  might  be  able  to 
teU  them  '  We  belong  to  Christ,  and  he  has  given  us  to  you  ;  we 
owe  our  whole  selves  entirely  to  you  ;^  we  are  "your  servants  for 
Jesus'  sake  ;"*  we  have  given  ourselves  to  the  work,  and  we  desire 
to  be  in  it,  as  if  there  was  nothing  worth  living  for  besides  :  it  shall 
form  our  whole  pleasure  and  delight.  We  will  consecrate  our  whole 
time,  our  whole  reading,  our  whole  mind  and  heart  to  this  service.' 
We  cannot  suppose  it  to  be  less  necessary  for  us  than  for  Archip- 
pus,  to  "  take  heed  to  the  Ministry  which  we  have  received  in  the 
Lord,  that  we  fulfil  it,"^  or  that  the  Apostolical  exhortations  to  un- 
remitted diligence  are  less  applicable  to  us  than  to  the, beloved  Tim- 
othy.* Do  the  privileges  and  immunities  of  our  admirable  Estab- 
lishment furnish  a  plea  for  self-indulgence?  Or  shall  we  be  satis- 
fied with  a  routine  of  outward  service,  sufficient  to  justify  us  in  the 
eyes  of  our  Diocesan ;  while,  as  respects  any  painful  exercises  of 
self-denial,  we  are  "  serving  the  Lord  with  that  which  doth  cost  us 
nothing?"''  We  are  to  be  labourers,  not  loiterers,  in  the  Lord's 
vineyard ;  not  doing  his  work  with  a  "reluctant  heart,  as  if  we  did 
it  not,  as  if  we  feared  being  losers  by  him,  or  giving  him  more  than 

1  Acts  vi.  4 — 7.  Mark  this  resolution  exemplified  in  a  faithful  Minister  of  the  primi- 
tive Church,  equally  given  to  prayer,  and  the  more  toilsome  v?ork  of  the  Lord,  Col.  i.  7 ; 
with  iv.  12.    Phil.  ii.  30. 

2  Comp.  Eph.  iv.  8—12.  3  Rom.  i.  14.  4  2  Cor.  iv.  5. 
5Col.  iv.  17.                                     6  2  Tim.  iv.  1,  2.  7  2  Sam.  xxiv.  24. 


WANT    OP    ENTIRE    DEVOTEDNESS    OF    HEART.  103 

he  deserved.  '  The  pastoial  dignity  is  really  the  condition  of  a  ser- 
vant. It  obliges  a  man  to  devote  himself  entirely  to  Jesus  Christ, 
and  to  his  Church.  Both  the  Minister  and  the  Ministry  are  only 
for  the  Church.  He  who  in  this  state  does  not  apply  himself  en- 
tirely to  the  service  of  the  Church,  will  be  treated  as  a  thief,  and 
a  sacrilegious  person.  Whoever  has  not  the  spirit  of  his  Ministry, 
renders  all  the  talents  and  advantages  useless,  which  he  has  receiv- 
ed to  serve  the  Church.  A  pastor  ought  to  have  nothing  at  heart 
but  the  work  of  God  and  the  salvation  of  soids.  This  ought  to  be 
his  delight,  his  meat,  and  his  life."  Let  us  remember,  that,  as  Min- 
isters, we  are  not  only,  like  our  fellow-Christians,  "  bought  with  a 
price,"  but  we  are  set  apart,  yea,  devoted,  to  this  work.  We  have, 
therefore,  no  right  "  to  entangle  ourselves  with  the  affairs  of  this 
life,"  so  as  to  hinder  our  entire  consecration  to  the  Church.  So 
strongly  was  this  obligation  felt  in  the  primitive  age,  that  Cyprian 
gives  the  judgment  of  the  Church,  that  a  presbyter  should  not  en- 
tangle liimself  with  the  office  of  an  executor.  If,  however,  they 
unadvisedly  made  an  absolute  rule,  still  the  principle  was  excellent 
— that  the  Minister's  constant  employment  in  spiritual  affairs,  pre- 
cluded him  from  giving  the  necessary  attention  even  to  important 
secular  duties.*^ 

Our  responsibiUties  demand  an  entire  devotedness  of  spirit  to 
every  soul,  as  if  it  were  the  sole  object  of  our  care.  '  It  ought 
therefore  to  be  our  solemn  and  cheerful  determination,  to  refrain 
from  studies,  pursuits,  and  even  recreations,  that  may  not  be  made 
evidently  subservient  to  the  grand  purpose  of  our  Ministry.  The 
Apostle  would  remind  us,  in  our  visits,  journeys,  the  common  inter- 
course of  hfe,  never  to  forget,  not  only  our  Christian  but  our  Minis- 
terial character.  All  must  be  stamped  with  its  holiness  :  all  must 
be  a  part  of  a  system  strictly  adhered  to,  of  being  constantly  learn- 
ing, and  waiting  the  opportunity  of  imparting  what  we  have 
learned  in  the  things  of  God.'^     Mr.  Cecil  used  to  say,  that  the 

'  Quesnel  on  Rom.  i.  1.     Ephes.  iii.  1.     John  iv.  34. 

2  2  Tim.  ii.  4.  Cypr.  Epist.  i.  Sec  Burkitt  on  Luke  ix.  61,  62.  '  Facile  unusquis- 
que  intelligat,  sacrum  ministcrium  a  nomine  posse  ulli  ecclesise,  quamvis  exiguse,  qui 
non  huic  procurando  ministerio  se  totum  addicat  et  impendat.'  Bucer  de  Ordinal.  Legit. 
Minist.  Eccles. 

3  Scott's  Letters  and  Papers,  pp.  307,  308.  In  another  place  he  writes  to  a  friend  in 
the  same  spirit  of  fervid  and  habitual  devotedness — 'My  conscience  is  never  quiet  or  joy- 
ful, but  when  I  am  busy  in  some  Ministerial  employment ;  not  merely  in  acquiring,  but 
in  communicating,  the  knowledge  of  Divine  things  by  my  tongue  and  pen  :  not  only  by 
meditation  endeavouring  to  affect  my  own  heart,  but  by  some  method  or  other  endeavour- 
ing to  affect  others,  and  stir  them  up  to  seek,  trust,  love,  and  serve  the  Lord.  And  afler 
a  muUitude  of  thoughts  about  pride,  ambition,  &c.  influencing  me  to  be  active,  (and  they 
will  insinuate  themselves,)  I  am  persuaded  Satan  would  have  me  while  away  my  life  in 
inactivity,  under  pretences  of  modesty,  diffidence,  and  humility ;  and  he  never  is  wanting 
to  furnish  me  wilii  excuses  ibr  delaying  or  shifting  services.'— Life,  p.  213. 


104  VIEW    OP    THE    CHRISTIAN    MINISTRY: 

devil  did  not  care  how  ministers  were  employed,  so  that  it  was  not 
in  their  proper  work.  Whether  it  was  hunting  or  sporting,  cards 
and  assemblies,  writing  notes  upon  the  classics,  or  politics,  it  was 
all  one  to  him.  Each  might  please  his  own  taste.  In  contrast  to 
this  mind,  how  manly  was  Nehemiah's  repeated  answer  to  his  sub- 
tle enemies,  when  they  would  have  diverted  him  from  the  immedi- 
ate service  of  his  God — "  I  am  doing  a  great  work,  so  that  I  cannot 
come  down  !"' — And  does  not  the  building  of  the  spiritual  temple 
require  the  same  concentrated  devotedness  of  heart,  the  same  sense 
of  primary  obligation  ?  And  are  we,  in  a  similar  spirit,  ready  to 
answer  the  suggestions  of  a  corrupt  heart,  of  pride,  indolence,  love 
of  ease,  worldliness,  and  unbelief — '  I  may  not — I  must  not — I 
dare  not — "  I  cannot — come  down  ?" '  In  the  true  spirit  of  our 
work  we  shall  "  let  the  potsherd  strive  with  the  potsherd  of  the 
earth" — yea,  even  '-let  the  dead  bury  their  dead,"  rather  than  al- 
low the  business  of  this  life  to  detain  us  from  the  present  and  im- 
perative duty — "  Go  thou,  and  preach  the  gospel  of  God."** 

Bishop  Burnet  adverts  to  '  the  great  notion  of  the  Pastoral  care, 
which  runs  through  our  Ordination  Service — that  it  is  to  be  a 
onan^s  entire  bnsmess,  and  is  to  possess  both  his  thoughts  and  his 
time.'  '  What  greater  force  or  energy  ' — the  Bishop  asks — -^  could 
be  put  in  words,  than  in  these  ?  Or  where  could  any  be  found, 
that  are  more  weighty  and  more  express,  to  show  the  entire  dedi- 
cation of  the  ivhole  man.,  of  his  time  and,  labour.,  and  the  sepa- 
rating himself  from  all  other  cares.,  to  follow  this  one  thing  vnth 
all  possible  application  and  zeal  7  There  is  nothing  in  any  of- 
fice, ancient  or  modern,  that  I  ever  saw,  which  is  of  this  force — so 
serious  and  so  solemn.'^  The  Clergy  '  have  a  double  account  to 
settle — an  account  with  God,  as  well  as  an  account  with  man ;  and 
it  may  happen,  that,  although  the  latter  party  have  nothing  to  ob- 
ject against  them,  yet  their  functions  may  not  have  been  ade- 
quately discharged  in  the  sight  of  the  great  High-Priest  of  the 
Church.  Even  if  their  engagement  be  not  exactly  in  the  nature 
of  a  conditional  contract,  as  far  as  man  is  concerned,  yet  there  are 
certain  extra-ojicial  obligations — certain  undefined,  though  not 
less  binding,  duties,  which  every  m,an  set  apart  for  the  Ministry 
has  undertaken  to  fulfil.*     His  work  must  not  be  looked  upon  as 

1  Neh.  vi.  3,  4.  '  Minister  vcrbi  es.  Hoc  age  ' — was  the  quickening  stimulus  of  the 
holy  and  learned  Mr.  Perkins. 

2  Isaiah  xlv.  9.     Luke  ix.  59,  60.  ^  Pastoral  Care,  chap.  vi. 

*  See  Burnet's  Past.  Care,  ch.  viii.  Mr.  Richmond's  Ministry  may  furnish  a  specimen 
of  these  '  undefined  extra-official  ohliirations.'  Besides  two  complete  services  on  the 
Sabbath — it  consisted  of  a  Sunday  evening  lecture  for  the  young — Cottage  lectures  on 
Tuesday,  and  latterly,  also,  on  Thursday  evenings — a  lecture  in  the  church  on  Friday, 


WANT    OF    ENTIRE    DEVOTEDNESS    OF    HEART.  105 

an  ordinary  profession,  to  be  conducted  on  that  principle  of  recipro- 
city, which  governs  tlie  common  deahngs  of  mankind.  He  dese- 
crates his  high  calhng,  when  he  considers  it  in  the  Hght  of  a  mere 
commercial  transaction,  in  which  a  bargain  is  struck  for  a  certain 
return  of  services  upon  the  payment  of  a  certain  price.  Like  his 
heavenly  pattern,  he  will  be  constantly  about  his  Master's  business ; 
he  will  avail  himself  of  times  and  seasons  and  topics,  and  present 
the  truths  of  which  he  is  the  depository,  in  so  judicious  and  per- 
tinent a  manner,  that  his  "  speech  "  may  at  all  times  "  be  seasoned 
with  salt,  and  that  no  man  may  be  able  to  accuse  him  of  neglect, 
or  inquire,  like  Esau,  in  the  tone  of  mingled  regret  and  reproach — 
"  Hast  thou  not  a  blessing  for  me  also  ?"' 

Our  ''  heavenly  pattern  "  did  indeed  furnish  a  striking  illustration 
of  the  true  spirit  of  the  Christian  Ministry — "doing  with  our 
might."  His  whole  soul  was  in  it — intent  upon  one  thing — subor- 
dinating relative  oljligations,*^  personal  convenience,^ — and  even 
present  necessity,*  to  the  main  business.  No  time  was  wasted  upon 
trifles.  Such  unblushing  activity  !  Never  was  an  opportunity  of 
usefulness  lost.  Even  the  common  courtesies^  of  life — public  occa- 
sions*— were  improved  as  vehicles  of  the  most  important  instruc- 
tion. The  thought  of  relinquishing  his  work  was  intolerable.'' 
Through  most  sinking  reproach  and  tribulation,  he  persevered  to 
the  end.^  The  labours  of  single  days  were  unprecedented  in  Min- 
isterial annals  ;3  and  a  lengthened  course  was  compressed  within 
the  contracted  space  of  three  years. 

with  weekly  instruction  at  tlie  workhouse,  and  a  monthly  lecture  before  the  sacrament. 
Combined  with  this  system  of  public  instruction  was  the  constant  fulfilment  of  the  Apos- 
tolical injunction,  of  going  from  house  to  house.  See  his  Life,  pp.  114,  115,  588,  589. 
Many  devoted  Ministers  would  be  "  pressed  out  of  measure,  above  strength,"  and  would 
shortly  "  have  the  sentence  of  death  in  themselves  "  from  such  incessant  demands ;  and 
'  Christ '  (as  an  excellent  Minister  said  to  his  brother)  '  is  too  great  a  Master  to  need, 
and  too  good  a  Master  to  require,  his  servants  to  kill  themselves  in  his  service.'  Some, 
however,  profess  to  be  retained  from  these  '  extra-official '  labours  by  the  fear  of  entail- 
ing heavy  burdens  upon  their  successors.  But  the  Lord  will  not  require  of  them  the 
same  portion  of  work  with  diminished  physical  resources ;  while  he  justly  demands  of 
ail  his  servants,  that,  as  their  strength,  so  their  work  shall  be.  While  the  higher,  and 
most  reasonable,  demands  of  many  of  our  Diocesans,  are  stimulating  us  to  increasing 
exertions,  let  us  be  careful,  that  prospective  considerations  do  not  paralyze  our  present 
.energies,  and  that  we  grudge  not  to  expend  a  healthful  constitution  in  a  service,  in  which 
angels  might  think  it  an  honour  to  be  engaged.  Where  health,  strength,  talents,  and 
opportunities  are  vouchsafed,  who  will  say,  that  such  labours  are  uncalled-for  by  the 
exigency  of  the  case,  by  the  voice  of  conscience,  by  the  constraining  influence  of  our  Mas- 
ter's love,  (John  xxi.  15 — 17.)  or  by  those  solemn  Ordination  engagements,  which  we 
have  voluntarily  undertaken  1 

'  Bishop  of  Winchester's  Ministerial  Character  of  Christ,  pp.  232,  233. 

2  Luke  ii.  49.    Matt.  xii.  46—50.  3  Mark  vi.  34—50.  *  John  iv.  6—14. 

5  Luke  vii.  36—50;  xi.  37;  xiv.  13—24.  s  John  vii.  37. 

7  Matt.  xvi.  23.  8  jgaiah  1.  5,  6.     John  xvii.  4. 

9  Compare  Mark  i.  32 — 38.  The  parables,  Matt.  xiii.  seem  to  have  been  delivered  in 
the  afternoon  of  a  day,  that  had  been  previously  spent  in  the  work  of  in.struction.  Dod- 
dridge remarks  on  another  occasion,  that  '  no  one  of  the  prophets  that  we  read  of  in 

14 


106  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

In  a  large  measure  of  the  same  spirit  did  the  great  Apostle  follow 
his  blessed  exemplar.  His  very  soul  and  spirit  were  set  upon  his 
work.  Never  did  any  hireling  long  for  preferment,  as  did  he  to 
be  made  the  organ  of  spiritual  blessings'  to  the  church.  He  had  a 
heart  and  tongue  to  speak,  wherev'^er  there  was  an  ear  to  hear — 
even  at  Rome  itself.^  His  account  of  one  of  his  courses  informs  us, 
that  he  commenced  his  work  the  very  "  first  day  he  came  into 
Asia  " — "  publicly  and  from  house  lo  house  " — •"  declaring  the 
whole  counsel  of  God  " — "  keeping  back  nothing  that  was  profitable" 
— '•  warning  every  one  night  and  day  for  three  years  " — outwardly 
exposed  to  the  "  temptations "  of  his  enemies,  and  inwardly 
"  pressed  in  his  spirit "  by  a  tenderness,  fervour,  and  compassion, 
which  could  find  no  vent  but  in  "  tears  " — and  determined  at  what- 
ever cost  to  pvirsue  his  course  with  undaunted  perseverance.^  Thus 
could  he  testify—"  God  is  my  witness,  whom  /  serve  ivith  my 
spirit  in  the  Gospel  of  his  Son."^ 

And  might  we  not  ask — Is  "  God  our  witness  ?"  Does  he 
mark  in  us— we  say  not  any  particular  frequency  of  preaching, 
but — the  purpose,  frame  of  heart,  and  stamp  of  a  faithful  Minis- 
tration of  the  Word — the  spirit  of  a  "  pastor  after  God's  own 
heart  ?"5  A  devoted  Minister  feels,  that  there  is  sufficient  employ- 
ment for  his  whole  life  in  his  work  ;  that  so  far  as  he  lives  in  the 
spirit  of  it,  it  is  his  highest  pleasure  ;  and  that  he  can  never  rightly 
perform  its  duties  except  he  be  wholly  given  to  it.     He  will  there- 

the  Old  Testament,  appears  to  have  wrought  so  many  beneficial  miracles  in  his  whole 
life  as  our  Lord  did  on  this  one  afternoon.'  Family  Expositor  on  Matt.  ix.  33.  Sec- 
tion Ixxii. 

1  Rom.  i.  11,  12.     1  Thess.  iii.  8—11.  2  Rom.  i.  15. 

3  Compare  Acts  xx.  18 — 36.  Other  courses  of  considerable  extent  are  described 
Rom.  XV.  18—28. 

i  Rom.  i.  9.  Brainerd  shows  the  nearest  approximation  to  this  spirit.  He  could 
scarcely  give  expression  to  the  full  glow  of  his  love  for  his  Master's  wrork. — '  I  longed 
to  be' — he  would  sometimes  say — '  as  a  flame  of  fire,  continually  glowing  in  the  Divine 
service,  preaching  and  building  up  Christ's  kingdom  to  my  latest,  my  dying  hour.' 

5  Jer.  iii.  15.  Let  us  listen  to  Latimer's  plain  and  faithful  exhortations.  Speaking 
of  "  the  Shepherds  abiding  in  the  field,  keeping  watch  over  their  flock  by  night," — he 
adds — '  I  would  wish  that  all  clergymen,  the  curates,  parsons,  and  vicars,  the  bishops 
and  all  other  spiritual  persons  would  learn  this  lesson  by  these  poor  shepherds ;  which 
is,  to  abide  by  their  flock,  and  by  their  sheep — to  tarry  among  them — to  be  careful  over 
them — not  to  run  hither  and  thither  after  their  own  pleasure,  but  to  tarry  by  their  bene- 
fices, and  feed  their  sheep  with  the  food  of  God's  word,  and  to  keep  hospitality,  and  so 
to  feed  them  both  soul  and  body.  For  I  tell  you,  these  poor  unlearned  shepherds  shall 
condemn  many  a  stout  and  great  learned  clerk ;  for  these  shepherds  had  but  the  care 
and  charge  over  brute  beasts,  and  yet  were  diligent  to  keep  them  and  to  feed  them ;  and 
the  others  have  the  care  over  God's  lambs,  which  he  bought  with  the  death  of  his  Son, 
and  yet  they  are  so  careless,  so  negligent,  so  slothful  over  them ;  yea,  and  the  most  part 
intendeth  not  to  feed  the  sheep,  but  they  long  to  be  fed  by  the  sheep :  they  seek  only 
their  own  pastimes,  they  care  for  no  more.  But  saith  Christ  to  Peter — What  said  he  1 
"  Peter,  lovest  thou  me  1"  Peter  made  answer.  Yes.  "  Then  feed  my  sheep."  And  so 
the  third  time  he  commanded  Peter  to  feed  his  sheep,  &c.  Luke  ii.  8 — 12.  Compare 
Q,uesnel  on  Luke  xiii.  22. 


CONFORMITY    TO    THE    WORLD.  107 

fore  find  time  for  nothing,  but  what  is  more  or  less  connected  with 
this  main  end. 

The  want  of  Divine  influence  on  our  work  should  therefore 
suggest  a  close  and  searching  scrutiny — Is  the  whole  heart  in 
singleness  of  purpose  consecrated  to  the  Christian  Ministry  ?  Mr. 
Brown's  death-bed  has  given  a  most  encouraging  testimony  on  this 
subject — the  result  of  forty  years'  experience — '  Oh  !  labour,  la- 
bour,' (said  he  to  his  sons)  '  to  win  souls  to  Christ.  I  will  say  this 
for  your  encouragement — When  the  Lord  led  me  out  to  be  most 
earnest  in  this  way,  he  poured  in  most  comfort  into  my  own  heart, 
so  that  he  gave  me  my  reward  in  my  bosom.'^  To  the  same  pur- 
port was  the  earnest  exhortation  of  the  excellent  Bishop  Beveridge 
— '  As  for  those,  who  come  to  take  upon  them  the  office  of  deacon 
or  priest,  in  the  Church  of  Christ — let  me  now  beseech  them  in  the 
name  of  the  Lord  Jesus  Christ,  whose  servants  they  are  now  to  be, 
that  from  this  day  forward  they  look  upon  him  as  their  great  Mas- 
ter, and  lay  out  themselves  wholly  in  the  service  to  which  he  calls 
them.  And,  whatsoever  difficulties  they  meet  with  in  it,  let  them 
follow  the  Apostle's  example — faint  not,  nor  be  discouraged,  but  go 
on  with  cheerfulness  and  alacrity,  as  remembering,  that  they  serve 
the  best  Master  in  the  world ;  one  that  will  not  only  stand  by  them 
and  assist  them,  but  reward  them  at  last  with  a  crown  of  right- 
eousness.'* 


CHAPTER  IL 


CONFORMITY    TO    THE    WORLD. 


As  members  of  society,  some  intercourse  with  the  world  is  a 
matter  of  necessity  ;  or  we  "  must  needs  go  out  of  the  world."' 
Some  measure  of  communication  is  also  indispensable  for  the  due 
discharge  of  our  Ministerial  responsibilities.  It  is,  however,  most 
important  to  ascertain  the  Scriptural  limits  and  principles  of  this 
intercourse,  lest  we  deviate  from  our  Divine  Master's  rule,  trans- 
gress its  requirements,  lower  its  standard,  or  substitute  other  pritici- 
ples  in  the  regulation  of  our  conduct.  Now  if  the  prohibition  of 
conformity  to  the  world,  and  the  call  of  God  to  "  come  out  and  be 

1  Brown's  Life  and  Remains,  p.  267. 

2  See  his  Sermon  on  the  Institution  of  Ministers,  quoted  in  Bishop  Mant's  notes  on 
the  Ordination  Service.  ^  i  Cor.  v.  10. 


108  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

separate,'"  have  any  meaning  at  all,  they  must  be  supposed  to  warn 
the  Minister  of  the  sanctuary  from  the  sports  of  the  field  or  the 
chace,*^  from  the  theatre,  the  ball-room,  the  card-table,  and  the  race- 
course ;  and  from  that  unprofitable,  sensual  life  of  folly,  which  un- 
consciously hurries  us  on  from  social  intercourse  to  the  ensnaring 
pleasures  of  sin.  '  A  life,  in  which  the  love  of  the  world  is  predom- 
inant, is  incompatible  with  that  dignified  and  edifying  piety,  which 
should  be  the  distinguishing  characteristic  of  the  sacred  Ministry. 
It  is  this  spirit  of  piety  alone,  that  can  insure  to  us  utihty.'*  For 
what  aptness  to  teach  can  be  exercised  or  nourished,  where  the 
taste,  time,  talents,  and  activity  are  devoted  to  secular  and  self-in- 
dulgent engagements  ? 

Many  shades  of  worldly  "conformity,  most  detrimental  to  our  spir- 
itual influence,  attach  themselves  peculiarly  to  the  Clergy  of  the 
Establishment.  Their  rank  in  society,  their  education,  their  mode 
of  hving,  and  the  necessity  which  is  commonly  felt  for  keeping  up 
appearances — all  are  circumstances,  which  need  the  control  of  a 
heavenly  and  mortified  mind,  lest  they  should  prove  offences  in  our 
great  work.*  Perhaps  few  of  us  are  aware  of  the  keen  eye,  with 
which  our  dress,  furniture,  tables,  and  household  are  scrutinized, 
and  the  minuteness  of  comparison  instituted  between  our  Ministra- 
tion and  personal  habits.  Mr.  Scott's  observations  upon  this  sub- 
ject, are  entitled  to  great  consideration.  After  remarking  upon  the 
inconveniences  and  temptations  of  Ministers  indulging  an  affecta- 
tion of  appearance  beyond  their  legitimate  station,  he  adds,—'  K 
we  form  our  judgment  on  this  subject  from  the  Holy  Scripture,  we 

1  Rom.  xii.  2.    2  Cor.  vi.  17. 

2  Could  Jerome,  if  he  lived  in  our  day,  have  written  thus — '  Venalorem  nunquem  legi- 
mus  sanctum?'  The  following  sentiments  delivered  ex  cathedra  have  the  weight  of  au- 
thority as  well  as  of  intrinsic  excellence.  '  To  speak  my  sentiments  plainly,'  (said  the 
late  Bishop  Jebb  at  his  Primary  Visitation,)  '  I  do  not  see  how  a  clergyman,  consistently 
with  the  sacredncss  and  separation  of  his  character  and  office ;  consistently  with  the 
edification  of  the  flock  committed  to  his  charge ;  or  consistently  with  the  vows  which  he 
has  made  at  his  ordination,  can  pursue  the  sports  of  the  mountain  or  the  field ;  can  re- 
sort to  the  race-ground  or  the  theatre ;  can  be  found  at  the  card-table  or  in  the  ball-room. 
In  avowincr  these  sentiments,  I  avow  the  sentiments,  which  from  the  earliest  ages  of  the 
church  have  been  maintained  alike  by  the  old  Catholic  bishops  and  fathers,  and  by  the 
most  distiniTuished  and  illustrious  churchmen  of  modern  times.'  The  body  of  our  own 
Ecclesiastical  Law,  compiled  by  thirty-two  commissioners,  in  the  time  of  Edward  the 
Sixth,  and  published  under  his  royal  authority,  bearing  date,  April,  1571,  gives  an  accu- 
rate and  elevated  standard — '  Non  sint  compotores,  non  aleatores,  non  aucupes,  non  ve- 
natores,  non  sycophantae,  non  otiosi  aut  supini ;  sed  sacrarum  literarum  studiis,  et  praedi- 
cationi  verbi  et  orationibus  pro  Ecclesia  ad  Dominum  diligentur  incumbant.' 

3  Massillon. 

4  .Jerome's  Letter  to  Nepotian,  though  scanty  in  Christian  Doctrine,  contains  some 
important  hints  on  the  general  subject  of  Clerical  conduct.  It  may  be  found  appended 
to  '  Bennet's  Directions  for  the  Study  of  Divinity  and  the  Articles  of  the  Church,'  l2mo. 
1715.  An  abstract  is  given  by  Burnet,  Pastoral  Care,  chap.  iv.  Professor  Campbell  has 
some  forcible  remarks  upon  the  same  subject.  On  the  Pastoral  Character,  Sect.  li.  Com- 
pare also  Seeker's  Charges,  pp.  242,  243. 


CONFORMITY    TO    THE    WORLD.  109 

shall  not  think  of  finding  the  true  ministers  of  Christ  among  the 
higher  classes  of  society  i7i  matters  of  exteriial  appearances  or 
indulgence.     If  a  Minister  thinks,  that  the  attention  of  the  great 
and  noble  requires  him  to  copy  their  expensive  style  of  living,  he 
grievously  mistakes  the  matter.     For  this  will  generally  forfeit  the 
opinion  before  entertained  of  his  good  sense  and  regard  to  propri- 
ety ;'  and  his  official  declarations  concerning  the  vanity  of  earthly 
things,  and  the  Christian's  indifference  to  them,  will  be  suspected 
of  insincerity ;  while  it  is  observed,  that  he  conforms  to  the  world, 
as  far,  or  even  further  than  his  circumstances  will  admit ;  and  thus 
respect  will  often  be  changed  into  disgust.'     At  a  later  period  of  life 
he  writes  thus — '  I  am  sorry  to  say,  that  worldly  prudence,  and  the 
desire  of  making  provision  for  families,  not  only  for  necessary  things? 
but  for  gentility  and  affluence,  is,  in  my  opinion,  eating  up  the  life 
of  spirituality,  and  simple  trust  in  the  Lord,  even  among  those  who 
preach  scriptural  doctrines.     I  believe  these  are  clogged  in  their 
Ministry — nay,  sink  in  general  estimation,  and  are  excluded  from 
usefulness  m,ore  than  they  are  aware  of^^     Admitting  even  that 
our  income  allows  this  indulgence  of  expensiveness,  yet  is  it  not  a 
point  of  Christian  forbearance  to  refrain  ?     Is  it  not  most  important 
to  show,  that  our  heart  is  not  set  upon  these  things ;  that  Christian 
plainness  and  simplicity  are  our  deliberate  choice ;  and  that  it  is  a 
matter  of  conscience,  and  of  privilege,  to  devote  to  the  service  of 
God  the  expenditure,  that  might  have  been  wasted  upon  "ceiled 
houses,"^  or  other  useless  decorations. 

Social  intercourse  with  our  neighbourhoods  often  presents  serious 
hindrance  to  our  work.  Not  that  religion  inculcates  any  breach  of 
good  breeding,  habits  of  moroseness,  or  declaiming  with  contempt- 
uous severity  against  the  follies  of  the  world.  This  is  neither  the 
spirit  of  the  Gospel  of  love,  nor  the  spirit  that  should  distinguish  its 
professors,  and  much  less  its  Ministers  ;  and  what  is  said  or  done  in 
this  temper,  had  far  better  have  been  forborne,  than  exhibited  in  a 
garb  of  such  unkindly  roughness.  Courtesy  is  an  obligation,  fully 
consistent  with  the  exercise  of  Christian  faithfulness  ;*  and,  under 
decided  Scriptural  restraint,  often  melts  down  prejudice,  and  concil- 
iates good-will.     But  latet  anguis  in  herhd.     The  double  guard 

1  Jerome's  Tract  just  alluded  to  may  convey  a  useful  hint.  '  Facile  contemnitur  cleri- 
cus,  qui,  sEepe  vocatus  ad  prandium,  ire  non  recusat.  Nunquam  petentes,  raro  accipiamus 
rogati.'     Comp.  Quesnel  on  Luke  xi,  37. 

2  Scott's  Remarks  on  the  Character  of  Demas,  in  his  notes  on  Pilgrim's  Progress. 
Life,  pp.  395,  396.  And  compare  Letters  and  Papers,  pp.  476-^82.  Works,  x.  22^4, 
225.  '  The  world  is  a  deadly  enemy  to  spiritual  attainments.  You  cannot  too  soon  see 
the  high  importance  of  being  less  conformed  to  it  in  all  its  vanities,  vices,  follies,  and  un- 
profitable waste  of  time,  gifts,  and  talents.'     Legh  Richmond.     Life,  p.  105. 

3  See  Ilag.  i.  4.  <  1  Peter  iii.  8. 


110  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

of  watchfulness  and  prayer  is  most  needful  to  preserve  the  single 
eye,  and  the  heart  devoted  in  simplicity  to  God.  It  is  enchanted 
ground.  A  prudent  Christian  dares  not  walk  on  it  without  a  spe- 
cial call.  The  late  excellent  Mr.  Hervey  resolved — '  Never  to  go 
into  any  company,  where  he  could  not  obtain  access  for  his  Master.' 
And  at  least  we  should  determine  to  venture  into  no  society,  but 
where  we  sincerely  desir-e  and  endeavour,  to  introduce  our  Mas- 
ter. There  is  indeed  ''  a  time  for  keeping  silence,''^  and  '*  keeping 
our  mouth  with  a  bridle,"  in  the  presence  of  the  ungodly ;  lest,  by 
"giving  that  which  is  holy  unto  dogs,  and  casting  our  pearls  before 
swine,"'^  we  should  provoke  a  needless  excitement  of  enmity  against 
the  Gospel.  But  (as  Dr.  Watts  has  well  observed) — ■'■  I  doubt  this 
caution  has  been  carried  much  further  by  our  own  cowardice  and 
carnahty  of  spirit,  than  David  ever  practised  it  in  the  thirty-ninth 
Psalm,  or  than  Jesus  Christ  meant  it  in  the  seventh  of  Matthew.'* 
Certainly  if  we  are  "  dumb  with  silence,  and  hold  our  peace  even 
from  good,"  without  feeUng,  hke  David  under  these  circumstances, 
our  "  sorrows  to  be  stirred  f*  it  is  but  too  plain,  that  we  have  lost 
that  distinction  of  "  the  servants  of  Christ,"  which  it  would  have 
been  our  honour  to  have  preserved  ;  that  our  Christian  prudence  has 
degenerated  into  worldly  cowardice ;  and  that  our  conversation  with 
the  world  has  been  regulated  by  the  fear  of  man,  fleshly  indulgence, 
and  practical  unbelief  of  the  litiost  solemn  warnings  of  the  Gospel.^ 

Our  Divine  Master  never  intended,  that  we  should  confine  our 
religion  to  the  services  of  the  sanctuary.  As  men  of  God,  we 
should  have  it  at  heart  and  in  hand,  spreading  a  spiritual  savour 
over  the  common  walks  of  society,  and  stamping  us  with  the  mark 
of  confessors  of  Christ  in  the  midst  of  a  world,  who  hold  him  still 
in  the  same  contempt,  as  when  eighteen  centuries  since  they  nailed 
him  to  the  cross.  There  must  be  some  defect  if  we  do  not  bring 
an  atmosphere  with  us,  which  is  more  or  less  instantaneously  felt. 

1  Eccles.  iii.  7.  2  Matt.  vii.  6. 

3  Watts's  humble  attempt  towards  a  revival,  pp.  88,  89. 

4  Psalm  xxxix.  2.     See  his  Appeal.     Psalm  xl.  9. 

5  Such  as  Mark  viii.  38.  Archbishop  Seeker  remarks,  that  '  we  are  apt  to  fail  in  not 
always  appearing,  in  the  common  intercourse  of  life,  sufficiently  penetrated  with  the  im- 
portance of  our  function,  or  sufficiently  assiduous  to  promote  the  ends  of  our  mission.' 
He  warns  us  also,  that  '  talking  with  great  earnestness  about  worldly  affairs,  or  with 
great  delight  about  diversions  and  trifles,  betrays  a  mind  over-much  set  upon  them.  Nay, 
our  being  only  in  a  very  peculiar  degree  good  judges  of  such  matters,  or  of  any  that  are 
unconnected  with  our  office,  will,  (unless  we  have  some  special  call  to  them)  be  com- 
monly thought  to  imply,  that  we  have  studied  and  love  them  beyond  what  we  ought,  to 
the  neglect  of  our  proper  business. — If  practical  Christian  piety,  and  benevolence,  with 
constant  zeal  to  promote  them,  are  not  the  first  and  chief  qualities  which  our  parishion- 
ers arid  acquaintance  ascribe  to  you ;  if  they  speak  of  you,  as  noted  on  other  accounts, 
but  pass  over  these  articles,  and,  when  asked  about  them,  be  at  a  loss  what  to  say,  ex- 
cepting possibly  that  they  know  no  harm  of  you;  all  is  not  right,  nor  can  such  a  Clergy 
{inswer  the  design  of  its  institution  any  where.'    Charges,  pp.  229,  236,  237. 


CONFORMITY    TO    THE    WORLD,  HI 

It  is  the  want  of  this  high  tone  of  character,  that  makes  our  pri- 
vate Ministrations  so  pointless  and  ineffective.'  For  when  parochial 
visits  have  been  unaccompanied  with  one  searching  inquiry  re- 
specting the  state  of  the  soul,  it  is  easily  supposed,  that,  as  no  sus- 
picion was  thrown  out,  none  was  entertained  ;  and  that,  if  there 
was  not  quite  so  much  religion  as  with  some  others,  yet  that  there 
was  no  ground  for  alarm,  nor  had  the  solemn  statements  of  the 
pulpit  any  specific  reference  to  them. 

The  importance  of  studying  urbanity  of  behaviour  in  our  inter- 
course with  the  world,  is  sometimes  pleaded  as  an  excuse  for  avoid- 
ing the  direct  offence  of  the  cross.  But  let  it  be  remembered,  that 
God  never  honours  a  compromising  spirit.  The  character  of  our 
profession  with  the  world  must  not  be  merely  negative.  It  must 
be  marked  by  a  wise,  tender,  but  unflinching,  exhibition  of  the 
broad  line  of  demarcation,  which,  under  the  most  favourable  cir- 
cumstances of  mutual  accommodation,  still  separates  the  world  and 
the  church  from  real  communion  with  each  other.  Did  the  Apos- 
tle mean  by  that  emphatic  term — "^Ae  course  of  this  world'''"^ — 
no  more  than  the  round  of  giddy  dissipation  or  vicious  pleasure? 
Had  this  prohibition  of  worldly  conformity,  no  regard  to  the  princi- 
ples, the  standard,  the  taste,  the  external  decency  of  worldliness? 
Does  not  his  warning  against  even  contact  with  the  workP — (de- 
duced from  the  reason  and  fitness  of  things,  as  well  as  from 
the  express  declaration  of  God) — directly  apply  to  all  the  sources 
of  interest,  the  fellowship,  the  habit  of  mind  and  conversation, 
which  by  the  Scriptural  standard  are  proved  to  be  "  not  of  the 
Father,  but  of  the  world  ?"<  Or  will  an  evangelical  accuracy 
of  doctrine,  and  correctness  of  outward  deportment,  be  sufficient 
to  stamp  our  profession  with  the  broad  seal  of  conformity  to  our 
Master's  image  ? — "  They  are  not  of  the  world,  even  as  I  am 
not  of  the  world  "^  '  Doubtless '  (as  Archbishop  Seeker  reminds 
us) — '  we  should  endeavour  to  make  religion  agreeable  ;  but  not  to 
make  ourselves  agreeable  by  leading  our  company  to  forget  religion. 
We  should,  '  every  one  of  us,  please  his  neighbour  for  his  good ;' 
but  not  so  '  please  men,'  as  to  fail  in  the  character  of  '  Servants  of 

1'  Perhaps  a  profitable  recollection  may  be  gathered  from  the  diary  of  a  late  excellent 
Jlinister — '  Pardon  me,  O  Lord,  that  I  do  not  meet  my  friends  more  like  a  Minister  of 
Christ.'  Jay's  Life  of  Winter.  It  was  the  opinion  of  the  heavenly  Leighton, — '  that 
nothing  takes  off  more  from  the  authority  of  Ministers,  and  the  efficacy  of  their  message, 
than  a  custom  of  vain  and  frivolous  conversation.'  Pearson's  Life,  exxvi.  '  I  perceive 
too  much  compliance  with  worldly  company  and  conversation.  Oh  my  soul,  if  I  give 
way  to  this,  my  usefulness  will  be  much  diminished.  '  Let  me  often  remember,  that  I 
renounced  the  xcorld  at  baptism.'     Diary  of  Legh  Richmond.     Life,  p.  11. 

2  Ephesians  ii.  2. 

3  "  Touch  not  the  unclean  thing."    2  Cor.  'vi.  17,  with  14 — 16. 

i  1  John  ii.  16.  5  John  xvii.  14,  16. 


112  VIEW    OP    THE    CHRISTIAN    MINISTRY: 

Christ.'*  We  should  be  made  in  a  fitting  sense  and  measure, 
"  all  things  to  all  men,  that  we  may  by  all  means  save  some  ;"  but 
we  shall  lose  ourselves,  not  save  others,  if  we  are  quite  different 
persons  in  the  pulpit  and  out  of  it.'*^  These  admirable  sentiments 
fix  the  precise  character  and  Scriptural  limits  of  Christian  court- 
esy, bounding  it  by  the  line  of  Christian  edification,  and  dis- 
tinguishing it  by  an  entire  disregard  of  our  own  interest,  and 
a  single  devotedness  to  the  main  object  of  the  salvation  of  im- 
mortal souls. 3  Indeed  a  successful  attempt  to  ingratiate  ourselves 
with  the  world,  should  rather  afford  matter  for  godly  jealousy, 
than  anticipation  of  advantage.  To  have  attached  the  world  by 
adventitious  accomplishments  to  ourselves,  while  the  Master,  whom 
we  profess  to  venerate,  is  still  with  them  a  "  despised  and  rejected" 
Saviour,  to  a  mind,  reflecting  upon  Scripture  principles,  is  a  matter 
of  far  greater  alarm  than  of  self-complacency.^  If  they  could  not 
endure  the  conciliating  attractiveness^  of  the  Son  of  God,  even 
whilst  devoting  himself  to  their  service  at  an  infinite  cost  to  him- 
self"— if  they  could  count  the  great  Apostle — (endued  with  so  large 
a  portion  of  his  Master's  loveliness  of  deportment) — "  as  the  filth 
of  the  earth,  and  the  offscouring  of  all  things,"'''  they  can  only 
court  our  society  upon  the  perception,  that  we  approximate  to  their 
own  standard  rather  than  to  these  heavenly  models. 

Sometimes  however  this  Ministerial  association  with  the  world  is 
justified  upon  principle.  It  is  said  to  operate  as  a  restraint  upon 
unbecoming  conversation  or  dissipated  recreation.  It  is  even  con- 
ceived to  promise  positive  advantage,  in  recommending  religion 
to  more  general  acceptance.  Yet  surely  the  transgression  of  a 
plain  command,  having  a  primary  reference  to  Ministers,*  can  be 
nothing  less  than  wilful  sin  ;^  while  the  motive  pleaded  in  its  ex- 
tenuation, marks  the  character  of  the  sin, — "  doing  evil  that  good 
may  come."  The  best-intentioned  motives  can  never  justify  the 
infringement  of  a  Divine  obligation,  even  if  (what  in  the  present 
case  is  contrary  to  fact  and  experience)  the  prospect  of  eventual 
benefit  were  both  assured  and  satisfactory.  But  who  does  not 
know,  that  the  awe  and  restraint  of  our  presence  cannot  reach  to 
the  root  of  the  evil  ?     Its  temporary  and  inefficient  influence  there- 

i  Gal.  i.  10.  2  Charges,  p.  235.  3  Compare  Rom.  xv.  2.   1  Cor.ix.  22.  x.  33. 

i  See  Luke  vi.  22.  s  See  Matt.  xi.  16,  17. 

6  Compare  John  xv.  18,  with  13,  14.        '''  Compare  1  Cor.  ix.  20—22,  with  1  Cor.  iv.  13. 

8  The  reference  2  Cor.  vi.  17.  is  to  Isaiah  lii.  11 — a  prophetic  address  to  the  Ministers 
of  the  sanctuary  on  their  return  from  Babylon,  though  subsequently  extended  under  the 
sanction  of  infallible  authority,  as  a  general  rule  of  conduct  under  the  Christian  Dispen- 
sation.   Poll  Synopsis,  in  Isaiah  Uii.  11,  and  Comp.  Ezra  viii.  24 — 30. 

9  1  John  iii.  4. 


CONFORMITY    TO    THE    WORLD.  113 

fore  has  been  dearly  purchased,  by  a  lowering  of  the  tone  of  the 
Ministerial  character,  by  a  yielding  conformity  to  the  taste,  habita 
and  conversation  of  the  world,  and  by  a  virtual  sanction  of  an  er- 
roneous standard  of  conduct.^  Would  the  Levitical  high-priests 
have  descended  from  their  sacred  elevation  of  immediate  inter- 
course with  God,  to  participate  in  the  frivolities  even  of  decorous 
worldliness  ?  And  why  should  we,  under  a  more  spiritual  dispen- 
sation, be  less  separate,  or  our  standard  less  heavenly  ?  If  indeed 
this  connexion  with  the  world  should  recommend  us  to  their  kindly 
consideration,  yet  no  additional  regard  to  our  Master  accrues  from 
it;  since  we  have  usually  been  unable  to  mention  his  name  with 
any  glow  of  interest,  nor  has  any  feature  of  his  holy  image  been 
illustrated  or  embodied  in  the  spirituality  of  our  conversation. ^ 

It  is  allowed  indeed,  that  our  Divine  Master  occasionally  associa- 
ted Avith  men  decidedly  adverse  to  his  doctrine.  But  he  could 
breathe  a  polluted  atmosphere  with  perfect  security,  and  therefore 
might  venture,  where  common  prudence  would  forbid  those  to  fol- 
low, whose  constitutions  are  predisposed  to  contagion.  Besides,  his 
intercourse  with  the  world  was  uniformly  that  of  an  Instructor,  not 
of  a  Conformist ;  and  he  accomplished  his  important  designs,  not 
by  accommodating  his  conversational  subjects  to  their  taste  (except 
indeed  when  illustrating  his  instructions  from  the  topics  and  cir-' 
cumstances  of  the  day,)  but  by  chaining  down  their  wondering  at- 
tention to  "  the  gracious  words,  which  proceeded  out  of  his  mouth. "^ 
But  is  our  intercourse  with  the  world  thus  conformed  to  our  Mas- 
ter's pattern  ?     Are  we  ready  to  do  "  the  hard  and  rough  work  of 

•  '  I  fell  into  a  mistake,  when  a  young  man,'  (observes  Mr.  Cecil)  '  in  thinking,  that 
I  could  talk  to  men  of  the  world  on  their  own  ground,  and  could  thus  win  them  over  to 
mine.  I  was  fond  of  painting,  and  so  I  talked  with  them  on  that  subject.  This  pleased 
them :  but  I  did  not  consider,  that  I  gave  a  consequence  to  their  pursuits,  which  did  not 
belong  to  them ;  whereas  I  ought  to  have  endeavoured  to  raise  them  above  these,  that 
thev  might  engage  in  higher.  I  did  not  see  this  at  the  tune,  but  I  now  see  it  to  hare  been 
o  srreat  error.'  Cecil's  Remains — a  work  abounding  with  most  important  thoughts 
upon  the  subject  of  the  Christian  Ministry.  '  That  man  is  mistaken,'  (observes  Ques- 
nel)  '  who  thinks  to  prevail  upon  the  world,  by  conforming  himself  to  its  fashions  and 
manners.  The  world  will  much  sooner  corrupt  the  heart  which  opens  itself  thereto.' 
On  Matt.  xi.  8. 

2  Massillon  warned  his  clergy  most  pointedly  against  this  species  of  self-indulgent 
delusion. — 'We  often,'  (he  observes)  'persuade  ourselves,  that  we  ought  to  adopt  or  ac- 
quiesce in  the  taste,  the  language,  and  the  manners  of  the  world,  that  we  may  not  be 
unacceptable  companions ;  but  when  the  world  courts,  adopts,  and  is  delighted  with  a  . 
Minister  of  the  Gospel,  that  Pastor  (^ires  a  decisive  proof,  that  he  ceases  to  regard  the  de- 
corum of  his  station,  and  the  respectability  of  his  character.  "  If  ye  were  of  the  world" 
— said  our  Lord  to  his  disciples — "the  world  would  love  his  own ;  but  because  ye  are 
not  of  the  world,  therefore  the  world  hateth  you."  No,  my  brethren,  the  xcorld  does  not 
run  after  a  holy  and  respectable  Pastor.  Let  us  not  deceive  ourselves.  To  purchase  the 
friendship  and  esteem  of  the  world,  we  must  sacrifice  a  certain  part  of  the  dignity  and 
gravity  of  our  Ministry.  The  uorld  does  not  give  up  in  the  smallest  degree  its  baneful 
prejudices  and  dangerous  maxims,  in  order  to  unite  itself  with  us.  No!  we  must  give  up 
our  consistency  of  character,  to  be  admitted  into  its  societies.'     Charges. 

3  See  p.  105. 

15 


114  VIEW    OF    THE    CHRIsItAN    MINISTRY  : 

bringing  God  into  his  own  world  ?"i  Or  are  we  not  too  easily  sat- 
isfied with  the  influence  of  outward  restraints,  while  no  plain  testi- 
mony has  been  delivered  for  him,  "  whose  we  are,  and  whom  we" 
profess  to  "  serve  ?"  It  has  been  justly  remarked,  that  "  a  worldly 
state  of  mind  is  not  less  destructive  of  true  holiness  than  gross  sin.''^ 
The  example  of  Demas,  the  fellows-labourer  of  the  Apostle,  stands 
as  a  beacon  at  the  close  of  the  Ministerial  Epistles,  to  remind  us — 
even  while  invigorated  by  the  glorious  prospects  of  eternity^ — of  the 
need  of  watchful  carefulness  against  this  baneful  snare  of  our  Min- 
istry.* 

Upon  the  full  consideration  of  the  subject,  the  Writer  is  constrain- 
ed to  express  his  decided  conviction,  that  a  very  large  proportion  of 
our  inefliciency  may  be  traced  to  the  source  of  worldl}'^  conformity. 
This  needs  no  proof  in  the  too  frequent  cases  of  decided  love  of 
pleasure  and  dissipation.  '  For'  (as  Massillon  asks  his  clergy) '  after 
having  fully  mixed  in  the  diversions  and  follies  of  the  world,  can 
you  appear  in  a  Christian  pulpit,  impressed  with  a  sense  of  the  im- 
portance of  the  Gospel  and  zealous  for  its  success?'  Of  such  Min- 
isters we  would  speak  "  even  Aveeping,"  that  they  are  the  sores  of 
the  church — that  they  have  given  more  strength  to  the  cause  of 
separation,  than  the  most  powerful  objections  either  to  our  estab- 
lished formularies  or  government — and  (what  is  far  more  fearful) — 
that  they  are  charged  with  the  awful  responsibility  of  (ragging 

1  Cecil's  Remains.  '  Examine,  when  you  mix  with  the  world,  if  duty  calls  you — if  it 
is  for  the  good  of  men,  and  the  glory  of  God — if  it  is  his  work  you  are  going  to  do. 
Look  up,  and  you  will  find,  it  was  so  with  your  Master.  If  he  manifested  himself  in  a 
villacre  of  Jewry,  it  was  to  do  the  work  of  his  father;  if  at  a  marriage,  it  was  to  shew  his 
power  and  to  command  authority  to  his  doctrine ;  if  in  the  house  of  a  publican,  it  was  to 
save  a  child  of  Abraham:  if  at  Jerusalem  on  the  feast-day,  it  was  to  purge  the  temple.' 
Massillon. 

2  Bishop  of  Winchester's  Ministerial  Character  of  Christ,  p.  289.  '  Consider  this  also 
— which  is  a  great  truth — that  every  degree  of  love  to  the  world  is  so  much  taken  from 
the  love  of  God.'     Bishop  Taylor's  Advice  to  his  Clergy. 

3  Compare  2  Tim.  iv.  10.  with  verses  6—8. 

^  Not  wishing  to  interrupt  the  direct  line  of  argument  in  the  text — we  throw  into  the 
form  of  a  note  the  suggestion  (applying  with  equal  decision  to  Ministers  in  every  depart- 
ment of  the  Church) — whether  an  engrossing  interest  in  worldly  -politics  does  not  canker 
the  spirituality  of  Christian  Ministrations'?  '  Politic;  and  party  (Bishoy)  Burnet  observed 
of  his  day)  'eat  out  among  us  not  only  study  and  learning,  but  that  which  is  the  only 
thin<T  that  is  more  valuable — a  true  sense  of  religion,  with  a  sincere  zeal  in  advancing  that 
for  which  the  Son  of  God  lived  and  died,  and  to  which  those  who  are  received  into  holy 
.  orders  have  vowed  to  dedicate  their  lives  and  labours. — These  remarks — important  in 
themselves — derive  additional  weight  from  being  found  in  the  preface  to  the  last  edition 
of  the  Pastoral  Care,  written  only  three  years  before  the  Bishop's  death,  when  we  may 
hope  that  the  remembrnnce  of  his  own  course,  (fir  too  political  for  the  sanctity  of  his 
office)  suggested  the  caution.  It  is  not  meant,  that  the  clergy  should  neglect  the  exer- 
cise of  their  civil  privileges,  or  the  enforcement  of  civil  obligations.  But  surely  the  Min- 
ister of  a  "kingdom  not  of  this  world"  ought  to  be  ready  to  snyofhis  own  interest  in  the 
politics  of  this  world — "Let  the  potsherd  strive  with  the  potsherd  of  the  earth."  The. 
more  we  are  of  politicians,  and  of  party  men,  the  less  we  are  of  Ministers;  and  the  les3 
of  unction,  fruitfulness,  and  comfort  will  be  found  in  our  work. — See  some  useful  hint* 
to  ministers  in  Scott's  Life,  pp.  3015,  307. 


CONFORMITY    TO    THE    WORLD.  115 

with  them  immortal  souls  down  to  perdition  by  their  neghgence,  or 
by  the  positive  influence  of  their  example. 

But  is  not  also  the  lax,  indulgent  approximation  to  the  spirit  of 
the  world — either  in  our  general  habit  and  appearance — or  in  our 
intercourse  with  the  world — a  leading,  though  not  always  a  tan- 
gible, cause  of  failure?  Even  "the  faithful  exhibition  of  the  cross 
must  be  materially  weakened  by  a  want  of  the  corresponding  ex- 
hibition of  its  power,  in  crucifying  its  Ministers  to  the  lusts  and  af- 
fections of  the  world,  A  connexion  with  the  world  beyond  the 
point  of  clear  duty,  (or  even  within  these  narrow  bounds,  without 
a  heavenly  temper)  must  bring  us  into  a  worldly  atmosphere, 
which  deadens  the  vigorous  actings  of  a  spiritual  life,  till,  like  the 
torpedo,  we  benumb  every  thing  we  touch.  Conscience  in  a  ten- 
der and  susceptible  state,  might  almost  determine  the  question — 
What  is  the  effect  of  such  connexions  upon  the  spiritual  frame  ? 
Has  there  not  been  in  this  atmosphere  a  closer  communion  with 
the  world  than  with  God  ?  Has  not  the  spirit  of  prayer  been  well 
nigh  extinguished,  and  delight  in  the  more  sjnrilual  exercises 
of  our  work  fearfully  lost?  And  does  not  our  Ministry  thus  become 
(perhaps  unconsciously  to  ourselves)  weak,  general,  and  indefinite 
upon  the  main  point  of  separation  from  the  world  ?  Or,  even  if  our 
exhortations  reach  the  Scriptural  standard  of  decision,  must  not 
their  power  be  wholly  counteracted  by  this  compromising  spirit? 

Accurate  and  earnest  statements  of  truth,  combined  with  socia- 
ble conformity  to  the  world,  will  give  no  offence,  and  bring  no 
conviction. 1  Cowper's  line — '  If  parsons  fiddle,  why  may'nt  laymen 
dance  V — has  at  least  as  much  truth  as  wit  in  it.  If  we  go  one 
step  into  the  world,  our  flock  will  take  the  sanction  to  go  two ;  the 
third  will  be  still  more  easy,  and  the  atmosphere  more  enticing,  till 
at  last  it  proves,  "  as  a  bird  hasteth  to  the  snare,  and  knovveth  not 
that  it  is  for  his  life."^  '  The  Minister,  therefore,  who  would  not 
have  his  people  give  in  to  worldly  conformity  such  as  he  disap- 
proves, must  keep  at  a  considerable  distance  himself.  If  he  walks 
near  the  brink"  others  will  fall  down  the  precipice.'^  'A  preacher 
who  enjoys  the  smiles  of  the  world,  can  hope  for  little  success  from 

1  '  The  "  way  is  still  narrow,"  and  "  the  gate  is"  yet  "  strait."  The  world  will  allow 
us  to  say  this  officially,  to  read  it  in  the  lesson  of  the  day,  and  to  amplify  the  solemn  say- 
ing in  a  sermon.  But  if  we  mean  what  we  preach,  and  awaken  men's  belief  of  our  sin- 
cerity iji  the  interval  between  one  Sunday  and  another,  then  begins  the  debate  between 
a  Minister  and  his  flock.  So  long  as  he  is  not  missing  in  the  circles  of  pleasure,  he  may 
deliver  without  suspicion  the  most  fearful  warnings  of  God  against  a  slumbering  world ; 
and  none  will  molest  him.  But  the  moment  his  own  example  comes  in  aid  of  his  doc- 
trine, and  irritates  the  consi-iences  of  those  around,  his  creed  is  discovered  to  be  false  and 
foolish."— Antichrist.     By  the  Rev.  J.  Riland.     Pp.  49,  50. 

2  Prov.  vii.  23.  3  Scott's  Life,  p.  123. 


116  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

God  ;'  but  '  a  Minister  of  the  Church,  who  is  entirely  disengaged 
from  the  love  of  earthly  things,  is  a  great  treasure,  and  a  great 
"  consolation  "  to  her.'* 


CHAPTER  III. 


THE    FEAR    OF    MAN. 


What  conscientious  Minister  is  not  painfully  reminded  of  the 
truth  of  the  inspired  aphorism — "  The  fear  of  man  bringeth  a 
snare  T'^  Perhaps  no  temptation  is  more  specious  in  its  character, 
or  more  subtle  and  diversified  in  its  operation.  Its  connection  with 
worldly  conformity  is  sufficiently  evident  from  the  recollection  of  his 
paralyzing  influence  upon  Ministerial  boldness.  Mr.  Scott,  in  his 
early  Ministry,  appears  to  have  suffered  severely  from  this  tempta- 
tion. '  This,'  (he  observes) '  is  the  last  victory  the  Christian  gains 
— Here  I  find  my  own  deficiency,  as  much  or  more  than  in  any 
other  respect :  and  often  I  feel  an  inward  timidity,  when  about  to 
preach  upon  an  unpopular  doctrine,  or  expose  a  foible,  Avhich  some 
one  of  my  congregation,  whom  I  otherwise  love  and  esteem,  is  re- 
markable for :  and  in  every  instance  I  feel  the  greatest  reluctancy 
to  resign  the  good  opinion,  or  act  contrary  to  the  judgment  of  those 
for  whom  I  have  esteem.  It  is  true,  I  am  peculiarly  bound  to 
strive  against  this,  by  reason  of  my  Ministerial  office.  I  am  to 
speak  boldly,  "  not  as  a  man-pleaser,  but  as  the  servant  of  God  " — 
and  therefore  I  endeavour  to  master  all  these  fears,  to  act  implicitly 
as  my  conscience  suggests,  without  respect  of  persons.  Conformity 
to  others  in  things  unchristian,  the  fear  of  man,  a  servile  spirit  of 
time-serving,  &c.,  are  the  faults  of  Ministers,  and  effectually  hin- 
der even  those  that  desire  it  from  performing  the  most  important 
parts  of  their  Ministry,  both  in  public  preaching,  and  by  private  ap- 
plication. But  this  kind  of  spirit  goeth  not  out,  but  by  a  very  spir- 
itual and  devout  course  of  life.  Indeed  its  expulsion  is  the  gift  of 
God,  and  is  especially  to  be  sought  for  from  him.'^ 

1  Quesnel  on  1  Cor.  ii.  3.  Acts  iv.  36.  See  some  striking  thoughts  on  the  subject  of 
this  Chapter,  in  the  Bishop  of  Calcutta's  Prefatory  Essay  to  Baxter's  Reformed  Pastor, 
p.  liii. 

2  Prov.  xxix.  25. 

3  Scott's  Life,  pp.  117,  118.  Mr.  Walker  writes  very  feelingly  upon  thi&  point,  men- 
tioning among  his  principal  trials  '  a  most  abominable  fear  of  men's  faces,  especially  in 
personal  conference.  I  have  been  forced  to  fight  every  inch  of  my  way  against  this,  and 
not  without  repeated  advantage  on  its  part,  and  a  perpetual  consciousness  of  not  having 


THE    FEAR    OF    MAN.  117 

There  are  few  of  us  of  Lavater's  self-observant  stamp,  but  will 
have  some  sympathy  with  this  graphical  delineation.  In  our  pub- 
lic ministratiojis — as  with  Mr.  Scott — conviction  of  duty  is  often 
almost  sacrificed  to  it.  Subjects  uncongenial  to  the  taste  and  hab- 
its of  influential  men  in  our  congregation  are  passed  by,  or  held 
back  from  their  just  and  oftensive  prominence,  or  touched  with  the 
tendercst  scrupulosity,  or  expanded  with  wide  and  undefined  gener- 
alities ;  so  that  the  sermons  (like  letters  put  into  the  post-office  with- 
out a  direction)  are  addressed  to  no  one.  No  one  owns  them.  No 
one  feels  any  personal  interest  in  their  contents.  Thus  a  minister 
under  this  deteriorating  influence  chiefly  deals  in  general  truths  de- 
void of  particular  application — more  in  what  is  pleasing  than  what 
is  direct  and  useful.  Many  other  subjects  may  be  equally  neces- 
sary, or  indeed  more  important ;  but  these  are  more  conciliating. 
There  is  thus  a  continual  ^conflict  between  conscience  and  the  world 
— '  I  ought  to  speak  for  conscience'  sake  ;  but  I  dare  not  speak,  for 
fear  of  the  world.'  The  offensive  truth  must  be  smoothed,  dis- 
guised, and  intermixed,  until  it  is  attenuated  into  an  insipid,  point- 
less, and  inoperative  statement.  The  spirit  of  cold  refinement, 
which  gives  occasion  to  this  compromising  Ministration,  is  one  of 
the  most  baneful  hindrances  to  our  eflftciency.  Whether  in  or  out 
of  the  Church,  it  is  the  real  spirit  of  the  world.  It  will  tolerate  and 
even  approve  a  modified  system  of  Evangelical  truth,  while  the  en- 
tire and  unflinching  presentment  of  the  Gospel  in  its  native  simpli- 
city and  spirituality  is  unacceptable.  Mr.  Cecil  remarks — '  There 
is  too  much  of  a  low,  managing,  contriving,  manosuvering  temper 
of  mind,  among  us.  We  are  laying  ourselves  out,  more  than  is 
expedient,  to  meet  one  man's  taste,  and  another  man's  prejtidices. 
The  Ministry  is  a  grand  and  holy  aflfair  ;  and  it  should  find  in  us 
a  simple  habit  of  spirit,  and  a  holy  but  humble  indifference  to  all 
consequences.'' 

Otcr  general  Ministration  is  also  '  sore  let  and  hindered '  by  this 
principle.  Indeed  the  subterfuges  of  cowardice  and  self-deception 
are  endless,  when  "  the  wisdom  of  this  world  "  has  begun  to  prevail 
against  the  simplicity  of  faith.     How  seldom  do  the  rich  and  poor 

acted  up  to  duty.  I  have  hardly  courage  to  this  day  in  that  private  way,  to  act  on  tlie 
offensive.  This  was  evidently  from  a  love  of  esteem,  supported  by  a  constitutional  timid- 
ity.' Life,  p.  453.  Second  Edition.  Comp.  pp.  342,  343.  The  apostle  appears  to  inti- 
mate the  power  of  this  Ministerial  hindrance,  in  exhorting  Timothy  to  "  stir  up  all  his 
gifts"  of  "  power,  love,  and  of  a  sound  mind"  (which — and  not  the  "  spirit  of  fear'''' — had 
been  given  him  by  the  imposition  of  hands)  to  resist  its  influence.     2  Tim.  i.  6 — 8. 

1  Cecil's  Remains.  Luther's  rule  was — '  When  one  cometh  into  the  pulpit  he  is  much 
perplexed  to  see  so  many  heads  before  him;  when  I  stand  there,  I  look  upon  none;  but 
imagine,  they  are  all  blocks  that  are  before  me.'  Table  Talk,  chap.  22.  See  some  dis- 
criminating remarks  in  Bishop  of  Winchester's  Ministerial  Character  of  Christ,  pp.  433 
-438. 


118  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

share  alike  in  the  faithfuhiess  of  Ministerial  reproof !  How  hard  is 
it,  instead  of  "  receiving  honour  one  of  another,"  to  seek  the  honour 
that  Cometh  from  God  only  !'  How  ready  are  we  to  listen  to  cau- 
tions from  influential  quarters  against  excessive  zeal !  How  much 
more  afraid  are  we  of  others  going  too  far,  than  of  coming  short 
ourselves  of  the  full  requisitions  of  the  Scriptural  standard  ! — -some- 
times preferring  intercourse  with  our  brethren  of  a  lower  standard, 
or  even  with  the  world,  rather  than  with  those,  whose  Ministry 
most  distinctly  bears  the  mark  of  the  cross  !  In  how  many  cases 
of  conviction  is  the  "  light  hid  under  a  bushel,"  or  exhibited  only  to 
the  friends  of  the  Gospel !  How  many  shrink  from  "  witnessing  a 
good  confession,"  except  under  the  shelter  of  some  great  name  ! 
How  often  are  opportunities  of  usefulness  neglected  !  and  the 
"  endurance  of  afflictions  "  in  "  making  full  proof  of  our  Ministry"^ 
avoided  from  the  fear  of  the  cross  !  '  We  cannot '  (we  say)  '  do  all 
at  once.  We  hope  to  gain  our  point  by  little  and  little.  We  dare 
not,  therefore,  by  taking  a  bold  step  upon  the  impulse  of  the  mo- 
ment, close  the  avenues  of  distant  and  important  advantage.'  But 
does  our  conscience  clear  us  of  a  desire  to  follow  our  Master, 
without  "  taking  up  the  daily  cross  ?"  Are  we  not  afraid  of  "  be- 
ing fools  for  Christ's  sake  ?"  Do  we  not  sometimes  "  become  all 
things  to  all  men,"  when  we  ought  to  remember,  that,  "  if  we  yet 
please  men,  we  cannot  be  the  servants  of  Christ  ?"3  Christian  pru- 
dence indeed  is  most  valuable  in  its  own  place,  connection,  and 
measure  ;  and  the  want  of  it  brings  with  it  great  inconvenience. 
But  except  it  be  the  exercise  of  faith,  combined  with  boldness,  and 
encircled  with  a  warm  atmosphere  of  Christian  love,*  it  will  degen- 
erate, and  become  the  time-serving  spirit  of  the  world.  "  The  fear 
of  man"  often  assumes  the  name  of  prudence,  while  a  worldly 
spirit  of  unbelief  is  the  dominant,  though  disguised,  principle. 

But  the  fear  of  the  professing  church  is  also  a  serious  part  of 
this  temptation.  We  are  afraid  to  exhibit  the  doctrines  of  grace 
in  their  fulness  and  prominence,  lest  we  should  be  thought  unmind- 

i  John  V.  44.  'A  man  sometimes  suffers  himself  to  be  lulled  asleep  by  the  agreeable 
noise  of  a  flattering  world,  which  praises  a  Pastor  for  performing  one  half  of  his  duty, 
while  God  condemns  him  for  the  neglect  of  the  other.'     Q,uesnel  on  2  Tim.  iv.  5. 

2  2  Tim.  iv.  5. 

3  Gal.  i.  10.  'Jesus  begins  his  preaching,  not  by  flattering  men  in  their  inclinations, 
but  by  that  which  is  most  necessary  for  them.'  Quesnel,  on  Matt.  iv.  17.  '  How  sweet 
it  is  to  have  this  testimony  in  our  conscience,  that  one  has  not  been  afraid  of  men,  when 
it  was  necessary  to  serve  God.'  lb.  on  1  Thess.  2.  '  What!'  said  John  Welsh  (a  fervent 
Scotch  Minister,  son-in-law  to  the  celebrated  John  Knox,)  '  that  I  should  regard  or  fear 
the  face  of  any  man,  when  I  remember  and  assure  myself  that  I  am  standing  before  that 
sacred  and  Glorious  Majesty,  whose  word,  in  his  very  sight,  I  am  preaching  to  his  ser- 
vants and  creatures !  Believe  me,  when  this  thought  enters  my  mind,  1  could  not  pay 
any  regard  to  the  face  of  any  man,  even  if  I  wished  ever  so  much  to  do  so.' 

*  Compare  2  Tim.  i.  7. 


THE    FEAR    OF    MAN.  119 

ful  of  the  enforcement  of  practical  obligation.  The  freeness  of  the 
Gospel  invitations,  and  the  unreserved  display  of  Evangelical  privi- 
leges, are  often  fettered  by  the  apprehension  of  giving  indulgence 
to  Antinoniian  licentiousness.  The  fear  of  the  imputation  of  le- 
gality restrains  the  detailed  exposition  of  relative  duties.  What 
further  proof  need  we  of  the  baneful  influence  of  this  temptation, 
than  the  recollection  of  two  Apostles  beguiled  for  a  short  moment 
*  to  deny  the  faith  of  the  Gospel  ?^  "  With  me,"  (said  another  Apos- 
tle to  his  people,  whose  determined  resistance  to  the  weakness  of 
his  brethren  was  the  honoured  means  of  their  restoration)  "  it  is  a 
very  small  thing  that  I  should  be  judged  of  you,  or  of  man's  judg- 
ment. He  that  judgeth  me  is  the  Lord."^  Indeed  the  want  of  sin- 
gleness of  aim  obscures  the  work  of  grace  in  our  own  hearts  ;  nor 
can  we  maintain  our  peace  of  mind,  except  we  feel,  that  we  have 
but  One  to  please — that  '^  One  is  our  Master,  even  Christ."^  Nor 
is  this  supreme  regard  to  our  great  Master  less  important,  as  insuring 
the  success  of  our  work.  Where  "  the  truth  is  imprisoned,"^ — if 
not  "in  unrighteousness" — yet  in  unbelief,  there  must  be  a  want 
of  power  upon  Ministration. 

The  direct  violation  of  Christian  integrity  has  a  necessary  ten- 
dency to  enfeeble  exertion,  by  diverting  our  mind  from  that  main 
"object,  which  should  be  always  directing  our  whole  time  and  ener- 
gies, and  compared  with  which  every  other  object  is  utterly  unim- 
portant— the  edification  and  salvation  of  our  people.  The  voice  of 
conscience  and  duty  speaks  with  a  weaker  tone  in  a  worldly  atmos- 
phere. The  habits  of  self-indulgence  are  strengthened,  and  the  ex- 
ercises of  self-denial  proportionably  diminished  in  frequency  and 
effectiveness.  Thus,  as  tlie  heart  is  more  in  the  world,  it  is  less  in 
our  work  ;  our  duties  are  consequently  performed  with  reluctance, 
and  unproductive  in  their  results.  Though  we  would  by  no  means 
advocate  indiscretion,  yet  well-intentioned  imprudence  is  far  better 
than  the  frigid  wisdom  of  this  world  ;  and  it  will  invariably  be  found, 
that  those  that  act  openly  with  an  honest  freedom  (though  they 
may  probably  commit  mistakes)  will  be  generally  borne  out,  and 
find  their  path  ultimately  smoothed  ;  while  the  temporizing  spirit, 
that  aims  to  please  both  God  and  man,  will  meet  with  disappoint- 
ment from  both.  Where  God  is  not  honoured,  he  will  not  honour. 
And  in  defect  of  becoming  Christian  boldness,  our  people,  under  the 
influence  of  our  example,  will  sink  into  the  same  benumbed  spirit, 
while  their  confidence  in  us  will  be  materially  weakened  by  the 
manifest  evidence  of  our  inefficiency  and  unfruitfulness. 

»  Gal.  ii.  1 1—14.        2  i  Cor.  iv.  3.        3  Matt,  xxiii.  8.        <  Rom.  i.  18.  iii  the  Greek. 


120  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

No  less  than  four  times  in  a  single  verse  does  God  warn  his  pro- 
phet against  this  besetting  temptation.'  At  another  time  he  threat- 
ens his  timid  messenger  with  utter  confusion.^  Yot  let  the  servant 
of  God  gird  himself  with  his  Christian  panoply,  and  he  will  find 
ample  provision  made  for  his  complete  success.  Let  him  study- 
more  deepl}^  the  high  dignity  of  his'  glorious  Ministry.^  Let  him 
seek  to  reaUze  the  presence  of  his  heavenly  Master  "  walking  in 
the  midst  of  the  golden  candlesticks,"  to  direct,  invigorate,  and 
uphold  "  the  angels  of  his  Churches."^  Let  him  associate  him- 
self with  those  Ministers,  who  are  delivered  from  this  degrading 
bondage,  and  "  professing  a  good  profession  before  many  wit- 
nesses.'"s  Let  him  call  out  his  Christian  principles  into  more  uni- 
form and  active  operation.  The  fear  of  God  will  subjugate  the  fear 
of  man  ;  and,  however  strong  the  "  confederacy,"  if  he  "  sanctify  the 
Lord  of  Hosts,  he  will  be  a  sanctuary  to  him."*^  Faith  exercised  in 
simplicity  will  bring  to  view  an  invisible  and  present  God — a  cov- 
ering, in  the  endurance  of  the  cross,  even  from  "  the  wrath  of  the 
King."^  Thus — while  "  the  fear  of  man  bringeth  a  snare "  it  is 
written — "  whoso  trusteth  in  the  Lord  shall  be  safe."^ 


CHAPTER  IV. 

THE    WANT    OF    CHRISTIAN    SELF-DENIAL.' 

It  may  be  generally  remarked,  that,  unless  our  work  exhibit  the 
self-denying  character  of  the  cross  of  Christ,  it  is  the  Christian  Min- 
istry in  the  letter  only,  not  in  the  spirit ;  it  is  not  the  work,  that 
God  has  engaged  to  bless.  The  motives  to  this  Ministerial  princi- 
ple (were  it  not  for  the  strong  counteracting  current)  would  be  irre- 
sistible. The  impressive  solemnity  of  Ordination  (in  which  we  vol- 
untarily bound  ourselves  to  '  lay  aside  the  study  of  the  world  and 
the  Jiesh^'^)  might  be- thought  to  give  at  the  very  outset  an  impulse 

»  Ezek.  ii.  6.  2  Jer.  i.  19.  3  See  2  Cor.  iv.  1.  «  Rev.  i.  13—20. 

5  1  Tim.  vi.  12.  s  isa.  viii.  12—14.        7  Heb.  xi.  27.  «  Prov.  xxix.  25. 

9  On  this  subject  sec  a  most  valuable  chapter  in  the  Bishop  of  Winchester's  Ministerial 
Character  of  Christ — '  The  self-denial  of  the  Ministry  of  Christ.' 

10  Exhortation  to  Priests:  that  is  (as  Archbishop  Seeker  expounds  it)  'not  makins; 
either  gross  pleasures,  or  more  refined  amusements,  even  literary  ones  unconnected  witB 
your  profession — or  power,  or  profit,  or  advancement,  or  applause,  your  great  aim  in  life; 
but  labouring  chiefly  to  qualify  yourselves  for  doing  good  to  the  souls  of  men,  and  apply- 
incf  carefully  to  that  purpose  whatever  qualifications  you  attain.' — Instructions  to  Candi- 
dates for  Orders,  appended  to  his  Charges.  Every  thing,  however  refined,  that  has  not 
the  glory  of  God  for  its  object,  must  be  included  in  these  terms. 


WANT    OF    CHRISTIAN    SELF-DENIAL.  121 

to  a  course  of  habitual  self-denial  in  our  consecration  to  the  service 
of  God.  But  the  continual  struggle  with  natural  self-indulgence, 
and  the  influence  of  old  habits  (perhaps  the  habits  of  our  former 
unconverted  state)  fearfully  operate  to  lower  the  Scriptural  stand- 
ard of  exertion.  The  cultivation,  therefore,  and  exercise  of  this 
habit,  are  the  springs  of  the  most  beneficial  activity ;  and  the  want, 
or  the  enervation  of  it,  proportionably  relaxes  the  operation  of  our 
high  motives  and  encouragements.  Archbishop  Leighton  admira- 
bly sets  forth  John  the  Baptist,  as  an  example  to  Ministers  of  the 
gospel — '  to  live,  as  much  as  may  be  in  their  condition  and  station, 
disengaged  from  the  world — not  following  the  vain  delights  and 
ways  of  it — not  bathing  in  the  solaces  and  pleasures  of  earth,  and 
entangling  themselves  in  the  care  of  it ;  but  sober  and  modest, 
and  mortified  in  their  way  of  living  ;  making  it  their  main  bu- 
siness not  to  please  the  flesh,  but  to  do  service  to  their  Lord,  to 
walk  in  his  ways,  and  prepare  his  way  for  him  in  tlie  hearts  of  his 
people.''  The  Apostle  sets  before  us  the  habitual  temperance  of  the 
wrestler,  as  the  illustration  of  his  own  Ministerial  exercises,  and  as 
the  safeguard  to  preserve  his  own  stedfastness  ;"  the  necessity  for 
which  was  in  no  respect  diminished  by  his  high  Christian  attain- 
ments. The  missionary  Eliot  is  said  to  have  '  become  so  nailed  to 
the  cross  of  the  Lord  Jesus  Christ,  that  the  grandeurs  of  this  world 
were  unto  him  just  what  they  would  be  to  a  dying  man.  He 
persecuted  the  lust  of  the  flesh  witli  a  continual  antipathy ;  and 
when  he  has  thought  that  a  Minister  had  made  much  of  himself, 
he  has  gone  to  him  with  that  speech — '  Study  mortification,  brother ; 
study  mortification.''^  We  might  indeed  apply  the  Apostle's  re- 
mark on  a  subject  not  wholly  dissimilar — ^"  If  a  man  know  not 
how  to  rule  his  own  "  self,  "  how  shall  he  take  care  of" the  Church 
of  God  ?"^  Fidelity  to  God  requires  the  abridgment  or  relinquish- 
ment of  whatever  is  inconsistent  with  "  giving  himself  continually 

1  Lectures  on  Matt.  iii.     Works,  vol.  iii.  25.  2  i  Cor.  ix.  25 — 27. 

3  Mather's  Life  of  Eliot.  His  biograplier,  in  the  same  spirit,  on  his  entrance  on  the 
Ministry,  having  met  with  the  remark — '  that  the  want  of  mortification  in  a  Minister  is 
very  often  the  cause  of  the  unsuccessfulness  of  his  Ministry,  resolved  to  read  over  Dr. 
Owen's  valuable  Treatise  on  Mortification,  with  some  other  books  for  instruction  and  di- 
rection on  the  same  subject — Life  of  Cotton  Mather,  by  his  son — an  excellent  abridgment 
of  which  may  be  found  among  an  admirable  system  of  Christian  Biography,  now  pub- 
lishing by  the  Religious  Tract  Society.  Sec  some  hints  on  the  subject,  in  the  Life  of 
Owen  Stockton,  republished  in  the  same  series.  Henry  Martyn  appears  to  have  deeply 
felt  the  incalculable  value  of  this  Ministerial  habit — '  A  despicable  indulgence  in  lying  in 
bed'  (he  writes  soon  after  his  Ordination)  '  gave  me  such  a  view  of  the  softness  of  my 
character,  that  I  resolved  on  my  knees  to  lead  a  life  of  more  self-denial;  the  tone  and  vig- 
our of  my  mind  rose  rapidly  :  all  those  duties,  from  which  [usually  shi-ink,  seemed  recrea- 
tions. I  collected  all  the  passages  from  the  four  gospels  that  had  any  reference  to  this 
subject.  It  is  one,  on  which  I  need  to  preach  to  myself,  and  mean  to  preach  to  others.' 
Life,  p.  68.  , 

<  1  Tim.  iii.  5. 

12 


122  VIEW    OP    THE    CHRISTIAN    MINISTRY! 

to  prayer,  and  to  the  Ministry  of  the  word."  He  may  "  escape," 
indeed,  "  the  pollutions  that  are  in  the  world  through  lust ;"  but 
the  subtle  indulgence  of  sloth  or  levity  still  besets  him  with  an  in- 
fluence as  injurious  as  worldly  dissipation.^ 

But  to  illustrate  this  important  habit  more  in  detail — It  should 
he  visible  in  our  manners  and  communication  with  our  people. 
The  ordinary  remove  of  a  young  Minister  from  the  University  to  a 
countr}'^  parish  brings  him  into  a  new  world.  His  intercourse,  hith- 
erto conducted  with  men  on  his  own  level — men  of  good  breeding, 
education,  and  inlelhgence — must  now  be  exchanged  for  contact 
with  men  of  unfurnished  minds,  and  engaged  in  pursuits  utterly 
uncongenial  with  taste  and  refinement.  Nor  is  he  at  liberty  (as  in 
the  connnon  walks  of  life)  to  decline  their  intercourse.  He  has 
bound  himself  by  the  deepest  responsibility  to  live  for  them  and 
with  them,  on  terms  not  only  of  consideration  and  respect,  but  of 
mutual  confidence  and  love.  He  must  therefore  deny  himself,  to 
"condescend  to  men  of  low  estate."  He  must  acquaint  himself 
with  their  manners,  their  modes  of  thinking  and  expression,  and 
their  connections  with  one  another,  in  order  to  bring  them  under 
the  direct  influence  of  pastoral  instruction.  The  dignified  conde- 
scension of  our  Divine  Master's  Ministry  furnishes  the  best  pattern 
for  his  servants.  He  ''  spake  the  words  unto  "  the  people — not  as 
in  his  infinite  wisdom  he  v/as  able  to  speak — but  "  as  they  "  in 
their  infantine  state  of  intelligence  '*  were  able  to  hear  f^  and  he 
invited  them  to  "  learn  of  him,"  in  the  assurance,  that  he  was 
"  meek  and  lowly  in  heart."^  The  want  of  conformity  to  this  pat- 
tern shuts  up  the  avenues  of  confidence,  and  consequently  the  pros- 
pects of  success.  It  gives  a  force  of  repulsion  rather  than  of  attrac- 
tion to  Ministerial  intercourse.  The  "  rough  places,"  instead  of 
being  "  made  smooth,"  are  made  more  rough  and  impervious.* 

The  duties  of  the  Ministry  will  constantly,  exercise  Christian 

1  It  was  a  most  important  remark  of  CEcolampadius,  animadverting,  in  his  celebrated 
Epistle  to  the  Waldenses,  upon  the  injunction  of  the  celibacy  of  priests — 'It  is  not  mar- 
riacre  that  spoils  priests,  but  sloth,  self-indulgence,  and  the  fear  of  the  cross.'  Scott's  Con- 
tinuation of  Milner,  vol.  i.  147.  Dr.  Watts's  caution  will  explain  this  remark  with  valu- 
able minuteness:  '  Guard'  (says  he  to  his  young  Minister) — 'against  a  love  of  pleasure, 
a  sensual  temper,  an  indulgence  of  appetite,  an  excessive  relish  of  vv;jne  or  dainties ;  this 
carnalizes  the  soul,  and  gives  occasion  to  the  world  to  reproach  but  too  justly.' — Humble 
Attempt,  pp.  80,  81. 

2  Mark  iv.  33.  3  Matt.  xi.  '29. 

*  Bishop  Wilson's  sentiments  on  this  point  were  those  of  one  who  had  deeply  imbibed 
his  Master's  spirit. — '  The  greatest  prelate  in  the  Church  is  he,  who  is  most  conformable 
to  the  example  of  Christ,  by  humihty,  charity,  and  care  of  his  flock,  and  who  for  Christ's 
sake,  will  be  a  servant  to  the  servants  of  God.'  And  again — '  God  give  me  a  true  and 
prudent  humility ;  to  have  nothing  of  the  secular  governor — to  attend  the  flock  of  Christ 
as  a  servant — to  look  back  upon  him  as  my  pattern — to  study  his  conduct  and  spirit — to 
spend  and  be  spent  for  my  flock,  and  that  I  may  never  strive  to  live  at  ease,  in  plenty,  in 
luxury,  repose,  and  independence.'     Sacra  Privata. 


VIEW    OF    CHRISTIAN    SELF-DENIAL.  123 

self-denial.'  Thus  it  was  with  our  Master.  His  food  and  rest  were 
even  foregone  or  forgotten  in  his  absorbing  deliglit  in  saving  souls.* 
Seasons  of  necessary  retirement  were  interrupted  without  an  up- 
braiding word.^  Hunger,  thirst,  cold,  or  fatigue  set  no  bounds  to  the 
determined  forgetfulness  of  himself  How  uniformly  also  did  the 
great  Apostle  prefer  the  spiritual  advantage  of  his  people  to  his 
own  personal  comfort  !^  a  pattern  for  us  in  the  daily  sacrifice  of  our 
ease,  convenience,  and  legitimate  indulgence.  .4^  reg-ards  the  vis- 
iiation  of  the  sick — it  was  said  of  Mr.  Grimshaw,  (could  it  be  said 
of  many  of  us  ?)  that  '  night  and  day  were  the  same  to  him.  He 
has  been  known  to  walk  several  miles  in  the  nighty  in  storms  of 
snow.,  lohen  few  people  would  venture  out  of  their  doors,  to  visit 
a  sick  person.'^     We  must  be  the  pastors  of  the  whole  flock,  not  '^' 

of  a  select  few  ;  not  indulging  ourselves  with  the  most  hopeful  and 
interesting,  but  labouring  for  those,  whose  urgent  need  cries  loudly  |P 

for  our  instruction — like  the  good  shepherd — bestowing  our  primary 
attention  upon  the  lost  sheep.^  In  detail — we  shall  often  have 
much  to  bear  from  their  ignorance  and  weakness  ;  sometimes  also 
from  their  impertinence  and  unreasonable  demands.  But  the  grand 
object  of  winning  their  souls  will  restrain  even  the  appearance  of 
harshness  or  petulance,  which  might  "  turn  the  lame  and  diseased 
out  of  the  way,"  when  "  rather  it  ought  to  be  healed."''  The  mean- 
est of  our  people  must  have  his  full  share  of  our  consideration.  Let 
him  have  free  access  to  us  at  proper  or  even  at  inconvenient  times. 
Let  us  carefully  weigh  his  every  scruple  and  difficulty.  What  seems 
trifling  to  us,  may  be  important  to  him.  His  doubts  and  perplexi- 
ties are  sacred  to  him,  and  require  the  same  tender  sensibility  of 
treatment,  as  if  they  were  sacred  to  us.  This  exercise  of  sympa- 
thy will  not  only  tell  on  the  success  of  our  Ministry,  but  will  also 
form  us  into  a  style  of  experimental  preaching,  which  '  will  be  a  far 
more  effective  part  of  our  furniture,  than  any  classical  learning,  or  * 

even  than  the  critical  knowledge  of  the  Scripture  itself'^ 

1  To  a  person,  who  lamented  to  Dr.  Johnson,  that  he  had  not  been  a  Clergyman, 
because  he  considered  the  life  of  a  clergyman  to  be  an  easy  and  comfortable  life — he 
replied — '  The  life  of  a  conscientious  clergyman  is  not  easy.  I  have  always  considered 
a  clergyman  as  the  father  of  a  larger  family  than  he  is  able  to  maintain.  No !  sir ;  I  do 
not  envy  a  clergyman's  life  as  an  easy  life ;  nor  do  I  envy  the  clergyman  who  makes  it  an 
easy  life.' 

2  Compare  John  iv.  6,  31—34.  3  Compare  Mark  i.  35—38;  vi.  31—34. 

<  As,  for  example,  sending  Tychicus  to  the  Church  at  Ephesus,  and  Epaphroditus  to 
Philippi ;  choosing  rather  himself  to  want  a  soothing  attendant  in  prison,  than  that  the 
Churches  should  want  n  comforter!  Eph.  vi.  21,  23.  Phil.  ii.  25,  28. 
^  5  Newton's  Life  of  Grimshaw,  p.  102.  For  similar  instance  of  Ministerial  self-denial 
—compare  Memoir  of  Oberlin,  p.  216 — of  Nefl'by  Dr.  Gilly,  pp.  133— 13G  (third  edition) 
—of  Rev.  T.  Thomason,  p.  llf. 

6  See  Luke  xv.  4.  7  Heb.  xii.  13. 

8  Doddridge's  Sermons  on  the  Power  and  Grace  of  Christ,  on  Is.  xl.  11. 


124  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

There  is  also  the  imperceptibly  growing  tendency  of  old  age  to 
abated  vigour  and  activity,  which  brings  a  chilling  frost  or  damp 
upon  our  energies,  and  in  various  ways  gives  advantage  to  the 
ever-watchful  enemy  to  counteract  or  paralyse  a  course  of  useful- 
ness. Massillon  speaks  to  this  point  with  much  impressiveness — 
*  Never'  (says  he)  '  consider  your  Ministiy,  at  any  period  of  it.  as  a 
situation  of  honourable  repose.  Think  not  of  apfropriating  any 
time  to  yourself  if  yon  can  by  a  different  application  of  it  pre- 
serve only  one  sonl  from  perdition.  Content  not  yourselves  with 
going  through  your  public  and  ordinary  duties,  after  which  we  are 
ready  to  persuade  ourselves,  that  we  are  discharged  from  every  oth- 
er. Let  not  age  itself,  let  not  the  long  and  active  discharge  of  your 
Ministerial  avocations,  in  which  you  have  grown  old,  suggest  to 
you  a  legitimate  reason  for  ceasing  from  the  combat,  and  of  at 
length  enjoying  the  repose,  to  which,  after  so  many  years  of  laboiu*, 
you  may  seem  to  be  entitled.  Rather  let  your  "  youth  be  renewed 
like  the  eagle."  Zeal  may  supply  powers,  which  nature  may  in 
appearance  refuse.  These  precious  remains  of  decay  are  honour- 
able to  the  Ministry.  Let  not  old  age  become  a  motive  to  any  in- 
dulgence, which  may  not  be  strictly  consistent  at  the  close  of  a  life 
dedicated  to  the  discharge  of  the  pastoral  obhgations.  Continue  to 
abound  in  the  work  of  the  Lord.'' 

Self-denial  must  also  controul  our  Ministerial  study.  The  im- 
portance of  the  habit  of  study  has  been  already  noticed.^  But  no 
less  important  is  its  controul.  From  the  literary  education  of  cler- 
gymen, '  it  will  easily  be  perceived,  that  an  ardour  for  extra-profes- 
sional studies  is  a  temptation  exactly  fitted  to  their  situation  or  pre- 
viously-formed habits,  and  one  by  which  they  are  more  likely  to  be 
seduced,  than  by  others  of  a  less  specious  appearance :'  and  thus 
'  the  literary  pursuits  of  a  Minister  will  in  many  cases  afford  a  strong 
evidence  of  his  religious  character.  Secular  studies,  however  con- 
genial to  a  person's  taste,  or  necessary  for  his  recreation,  cannot 
possibly  be  the  chief  object  of  any  Minister  who  is  conscientiously 
devoted  to  his  pastoral  engagements.'^  These  remarks  place  the 
subject  in  a  just  light.     The  usefulness  of  these  studies  entirely  de- 

1  Charges,  pp.  122,«  123.  '  Rest,^  (said  the  Apostohcal  Bishop  Wilson,  speaking  of 
himself)  'is  a  crime  in  one,  who  has  promised  to  labour  all  the  days  of  his  Life.'  Sacra 
Privata.  It  was  a  frequent  and  important  petition  of  Mr.  Whitfield,  'that  the  Lord 
would  keep  me  from  growing  slack  in  the  latter  stages  of  my  journey.'  Mr.  Scott  alludes 
to  his  own  need  of  this  petition.  (Life,  p.  280.)  But  who  does  not  need  it  in  reference 
to  the  early  as  well  as  '  the  latter  stages  of  the  journey  V  Yet  even  here  the  voice  of 
self-denial  may  sometimes  be — '  Spare  thyself,' — see  Mr.  Venn's  affecting  allusion  to  his 
own  case.     Correspondence,  pp.  176,  185,  487. 

2  Part  1.  Chap.  vii.  Sect.  1. 

3  Wilkes's  Essay  on  Signs  of  Conversion  or  Unconversion  in  Christian  Ministers, 
p.  45. 


WANT    OP    CHRISTIAN    SELF-DENIAL.  125 

ponds  upon  their  subordination  to  the  main  purpose.  Holding  the 
principal  place,  they  tend  to  secularize  our  spirit,  to  engross  our 
time,  and  to  divert  our  attention  from  a  primary  regard  to  our  peo- 
ple, who,  in  the  lack  of  our  watchful  superintendence,  are  in  dan- 
ger of  perishing  in  ignorance  and  sin.  The  '  "vows  of  God"  '  (as 
Mr.  Scott  reminds  us) '"  are  upon  us."  All  our  reading'ought  to 
be  subservient  to  the  immediate  object  of  instruction.  We  may 
read  any  book,  ancient  or  modern,  sacred  or  profane,  infidel,  heret- 
ical, or  what  not;  hut  always  as  Ministers,  to  note  such  things, 
as  may  the  better  enable  us  to  defend  and  plead  for  the  "  truth  as 
it  is  in  Jesus  ;"  never  merely  for  amusement  or  curiosity,  or  love  of 
learning,  simply  for  its  own  sake,  or  for  the  credit  or  advantages 
derived  from  it.'' 

No  one  attains  remarkable  eminence  or  success,  without  a  reso- 
lute and  habitual  self-denial  in  subordinating  every  secondary  point 
to  the  primary  object.  Perhaps  the  highest  praise  for  a  Minister  of 
the  Gospel  was  given  by  Dr.  Johnson,  when  he  remarked  of  Dr. 
Watts,  that,  '  whatever  he  took  in  hand,  was,  by  his  incessant  so- 
licitude for  souls,  converted  to  theology.'  And  indeed  this  deter- 
mined singleness  of  purpose  is  indispensable  to  a  conscientious  dis- 
charge of  Ministerial  obligations.  '  How  fearful  would  be  the  re- 
sponsibility of  a  soul  passing  into  eternity  unregarded  and  unin- 
structed,  while  our  minds  were  engaged  in  some  pursuit  ol  literature, 
taste,  accomplishment,  or  even  abstract  theology  !  How  self-con- 
'  victing  would  be  the  confession — "  While  thy  servant  was  busy 
here  and  there,  the  man  was  gone  r^  It  is  always  dangerous  to 
prefer  the  indulgence  of  study  to  the  active  exercises  of  the  Minis- 
try ;  or  at  least  to  "  give  ourselves  to  reading,"  so  as  to  neglect  the 
work  of  pastoral  instruction.^     These  avocations  are  legitimate  in 

•  Scott's  Letters  and  Papers,  pp.  309,  310.  '  I  wish  every  clergyman' — said  Mr.  Rich- 
mond— '  to  have  a  mind  stored  with  useful  literature,  every  particle  of  which  should  be 
consecrated  to  the  study  of  the  Bible  and  the  souls  of  men.'  '  I  abhor' — said  Baxter 
(Narrative  of  his  Life)  '  the  folly  of  those  unlearned  persons,  who  revile  or  despise  learn- 
ing, because  they  know  not  what  it  is;  and  I  take  not  any  piece  of  true  learning  to  be 
useless.  And  yet  my  soul  approveth  of  the  resolution  of  holy  Paul,  who  determined  to 
know  nothing  among  his  hearers  (comparatively  to  value  no  other  wisdom  but  the  know- 
ledge of  a  crucified  Christ).'  '  I  carried  along  with  me  in  all  my  studies  this  great  de- 
sign; namely,  of  improving  them  and  the  knowledge  acquired  by  them  for  the  honour  of 
God's  name,  and  the  greater  discovery  of  his  wisdom,  power,  and  truth ;  and  so  trans- 
lated my  secular  learning  into  an  improvement  of  Divine  knowledge.  And  had  I  not 
practised  this  design  in  my  acquests  of  human  learning,  I  ha(i  concluded  my  time  mis- 
spent: because  I  ever  thought  it  unworthy  of  a  man  that  had  an  everlasting  soul,  to  fur- 
nish it  only  with  such  learning,  as  either  would  die  with  his  body,  and  so  become  unuse- 
ful  for  his  everlasting  state,  or  that  in  the  next  moment  after  deatli  would  de  attained, 
without  labour  or  toil  in  this  life.'  Judge  Hale's  account  of  the  Good  Steward.  Many 
of  us  might  profitably  sit  at  the  feet  of  this  distinguished  Christian  lavman. 

2  See  1  Kings  xx.  40. 

3  '  The  Divine,  who  spends  all  his  time  in  study  and  contemplation  on  objects  ever  so 
sublime  and  glorious,  while  his  people  are  left  uninstructed,  acts  the  same  part  the  eagle 


126  VIEW    OP    THE    CHRISTIAN    MINISTRY  : 

their  character,  but  criminal  in  their  over-indulgence.  An  engross- 
ing attachment,  preventing  an  entire  self-devotedness  of  heart, 
though  less  scandalous,  may  prove  eventually  little  less  prejudicial 
to  our  usefulness,  than  the  palpable  love  of  money  or  of  pleasure. 
And  therefore — '  as  to  the  waters  which  are  drawn  from  these 
springs,  how  sweetly  soever  they  may  taste  to  the  curious  mind, 
that  thirsts  for  the  applause  which  they  sometimes  procure,  I  fear 
there  is  often  reason  to  pour  them  before  the  Lord  with  rivers  of 
penitential  tears,  as  the  blood  of  souls  which  have  been  forgotten, 
while  these  trifles  have  been  remembered  and  preserved.''  Such 
(as  we  have  already  remarked)  was  the  godly  jealousy  of  Henry 
Martyn,  lest  his  literary  and  theological  pursuits  (for  even  theology^ 
except  it  be  made  a  spiritual  study,  may  be  a  secularizing  indul- 
gence) should  deaden  his  soul  to  his  more  holy  exercises. ^  The 
soleum  ordination  engagement  impels  us — if  not  to  put  away — yet 
at  least  to  restrain  within  very  contracted  limits,  many  matters  of 
legitimate  Christian  interest :  under  the  conviction,  (to  use  again  the 
forcible  words  of  Doddridge,  who  on  this  subject  cannot  be  suspected 
of  prejudice.)  that  they  employ  a  very  large  portion  of  our  retired 
time,  and  are  studied  rather  as  polite  amusements  to  our  own  mind, 
than  as  things  which  seem  to  have  an  apparent  subserviency  to  the 
glory  of  God,  and  the  edification  of  our  flock  ;  and  consequently,  I 
fear  they  will  stand  as  articles  of  abatement,  (if  I  may  so  express 
it)  in  our  final  account ;  and,  when  they  come  to  be  made  manifest, 
will  be  found  "  works  that  shall  be  burnt,"  as  being  no  better  in  the 
Divine  esteem  than  "wood,  hay,  or  stubble,"  (1  Cor.  iii.  12,  15.) 
how  beautifully  soever  they  may  have  been  garnished  or  gilded 
over.^  The  best  prospect  of  Ministerial  fruitfulness  is,  with  the 
heavenly  view  of  Leighton,  to  '  count  the  whole  world  in  compar- 
ison with  the  cross  of  Christ  one  grand  impertinence ;'  and  to 
be  brought  to  the  mind  of  Professor  Franck  at  the  period  of  his  con- 
version— '  Whereas  I  had  but  too  much  idolized  learning,  I  now 

would  do,  that  should  sit  all  day  staring  at  the  sun,  while  her  young  ones  were  starving 
in  the  nest.'  Bishop  Home's  Essays,  p.  71.  '  Can  any  thing  be  more  opposed'  (asks  an 
eloquent  Presbyter  of  his  brethren)  'to  the  simple  character  of  an  herald  of  Christ,  than 
a  mere  taste  for  elegant  literature,  the  mere  libour  of  a  scientific  student,  the  mere  ardour 
of  the  philosopher  or  the  historian  1  Was  it  for  this  you  undertook  the  cure  of  souls  1  Is 
it  for  this  you  desert  your  closet,  your  sick  chambers,  your  private  devotional  duties  1  A 
literary  spirit  in  a  Minister  of  Christ  is  direct  rebellion  against  the  first  claims  of  his  high 
office.'     Bishop  of  Calcutta's  Prefatory  Essay  to  Baxter,  p.  55. 

1  Doddridge's  Sermon  on  the  neglect  of  souls.  Works,  vol.  iii.  258.  The  sermon,  is 
also  given  in  •  Williams's  Christian  Preacher.'  ^  49  note,  51  note. 

3  Doddridge's  Sermon,  ut  supra..  Compare  also  his  Family  Expositor — Note  on  1  Cor. 
iii.  15,  and  some  important  hints  especially  addressed  to  young  Ministers,  in  his  Observa- 
tions on  the  Childhood  of  the  Saviour — On  Luke  ii.  Sect.  xiv.  See  also  Bishop  Home's 
Considerations  on  John  the  Baptist,  Sect.  v.  and  Coleridge's  advice  to  the  young  Parish 
Priest. 


WANT    OF    CHRISTIAN    SELF-DENIAL.  127 

perceive,  that  all  attainments  at  the  feet  of  Gamaliel  are  to  be  val- 
ued like  dung,  in  comparison  of  the  excellency  of  the  knowledge  of 
Jesus  Christ  our  Lord." 

Christian  self-denial  must  also  be  extended  to  Clerical  amuse- 
ments and  recreations.  The  amusements  of  gardening  accom- 
plishments need  a  watchful  subordination.  Mr.  Cecil  cut  the 
strings  of  his  violin,  and  threw  aside  his  painting  brush,  when  he 
detected  his  indulgence  diverting  his  mind  from  present  duty.^ 
Again — The  recreation  of  farming. /??/r5Me(/  as  a  bifsi7iess,  is  sure- 
ly an  inconsistent  "entanglement  with  the  affairs  of  this  life."^ 
'Let  the  ministry'  (as  Mr.  Scott  exhorfe  us)  'have  our  whole  time. 
Let  even  recreation  and  animal  refreshment  be  so  regulated,  mod- 
erated, and  subordinated,  that  they  may  not  interfere  with  our 
grand  employment,  or  unfit  us  for  it;  but  rather  recruit  and  pre- 
pare us  for  it,  that  they  may  all  become  subservient  to  our  main 
object.'*  Neither  mind  nor  body,  indeed,  can  be  sustained  without 
moderate  relaxation.  But  what  spiritual  self-observer  does  not  feel 
the  need  for  incessant  watchfulness,  lest  the  love  of  ease  and  pleas- 
ure should  abate  the  relish  for  heavenly  employments,  and  consume 
that  precious  tinie  which  ought  to  have  been  industriously  devoted 
to  out  high  calling?  Archbishop  Seeker  justly  remarks — 'Not  all 
things  that  are  lawful  are  expedient ;  and  certainly  these  things,' 
(speaking  of  worldly  amusements.)  '  further  than  they  are  in  them- 
selves requisite  for  health  of  body  and  refreshment  of  mind,  or  some 
really  valuable  purpose,  are  all  a  misemployment  of  our  leisure 
hours,  which  we  ought  to  set  our  people  a  pattern  of  filling  up  well. 
A  Minister  of  God's  word,  attentive  to  his  dnty^  will  neither  have 
leisure  for  such  dissipations,  public  or  domestic,  ?ior  liking  to 
themJ* 

1  Preface  to  Professor  Franck's  'Christ  the  Sum  and  Substance  of  Holy  Scripture,'  p. 
y.y\\.  '  We  are  to  pursue  our  principal  stuily  at  the  feet  of  .Tesus  Christ.  The  Son  of 
Gotl  declared  to  the  world  what  he  had  received  from  his  Father;  and  his  Ministers  are 
to  teach  the  faithful  what  they  have  first  learned  from  the  Son  of  God.  The  Apostle 
professes  himself  to  "know  nothing,  but  Jesus  Christ,  and  him  crucified."  And,  indeed, 
ne  who  knows  this  truth  well,  knows  all  others;  and  he  arrives  at  this  knowledge  in  a 
degree  proportionable  to  his  own  needs,  and  those  of  the  church,  who  studies  with  a 
crucified  spirit.'  Pastoral  Instructions  to  his  Clergy,  by  Anthony  Godeau,  Bishop  of 
Grasse  and  Vence,  translated  from  the  French,  1703. 

2  See  Mark  ix.  47.  3  See  2  Tim.  ii.  4.  ^  Scott's  Letters  and  Papers,  p.  309. 
5  Charges,  p.  238.     It  is  no  breach  of  charity  to  suppose,  that  to  some  of  us  Massillon 

would  h:ivc  spoken,  as  he  did  to  his  own  clergy — '  What  is  the  most  unreasonable,  is, 
that  the  clergy,  who  plead  the  necessity  of  amusements,  are  ordinarily  those  who  have 
the  least  need  of  them,  who  most  neglect  their  duty,  and  the  employment  attached  to  their 
vocation.  Their  life  consists  in  habitual  indolence.  We  see  in  them  nothing  serious,  not 
even  in  the  discharge  of  their  professional  obligations,  which  are  often  hurried  over  with 
an  air  of  fitigue,  of  reluctance,  and  of  indecency.  What  ought  to  be  their  consolation  is 
their  trouble.  They  hasten  into  the  world,  where  they  may  forget  their  profession  and 
themselves  together.'     Charges,  p.  142. 


128  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

And  may  uot  this  self-denial  apply  to  Clerical  attendance  upon 
oratorios,^  musical  festivals,  and  similar  exhibitions  1  If  our  worldly 
parishioners,  who  hear  our  pulpit  remonstrances  against  the  pur- 
suit of  this  world's  vanities,  should  express  surprise  or  pleasure  at 
meeting  us  at  such  places,  ought  not  our  consciences  to  whisper  a 
wholesome  doubt  respecting  the  expediency'^  (to  say  the  least)  of 
our  attendance  ?  Much  more,  according  to  the  rule  just  referred  to, 
if  our  presence  should  give  pain  to  a  tender,  or  indeed,  (as  in  the 
case  alluded  to  by  the  apostle)  a  scrupulous  conscience,^  ought  we 
not  to  restrain  ?  Admitting  the  legitimacy  of  the  indulgence  ab- 
stractedly ;  yet  forbearance  is  the  present  duty ;  the  neglect  of 
which  is  a  "  sin  against  our  weak  brethren,  and  therefore  a  sin 
against  Christ."*  In  doubtful  cases.  Christian  love  and  self-denial 
dictate  the  strait  and  the  safest  path.  Restraint  is  the  natural 
and  direct  expression  of  "  love  to  the  brethren."  It  saves  us  from 
the  jjossible  hazard  of  becoming  stones  of  stumbling  to  those, 
whom  we  ought  to  guide  in  the  way  of  the  cross.  As  an  act  of  vi- 
olence to  our  own  inclination,  at  the  supposed  call  of  duty,  it  is  also 
in  the  true  spirit  of  our  Divine  Master's  injunction — "  Deny  thy- 
self :''5  and  an  exemplification  of  the  practical  rule — "Brethren,  ye 
have  been  called  unto  liberty ;  only  use  not  liberty  for  an  occasion 
to  the  flesh  :  but  by  love  serve  one  another  P^  Upon  this  principle, 
clergymen  have  been  led  to  relinquish  the  amusement  of  shooting. 
Without  attaching  moral  evil  to  this  recreation,  yet  surely  it  does 
not  exhibit  the  Minister  in  his  proper  Levitical  habits.  Would  not 
the  transition  be  deemed  somewhat  violent,  to  visit  the  sick  and 
dying  in  the  way  home  from  shooting?  Could  we  leave  the  dog 
and  gun  at  the  threshold,  and  expect  to  realize  in  the  sick  chamber 
the  nearness  of  eternity  in  its  unspeakable  horrors  or  its  everlasting 
joys?  Would  not  a  shooting  dress  rather  repel  than  invite  a 
tempted  conscience,  seeking  for  spiritual  counsel  at  our  mouth  ;  or 

1  The  Writer  begs  to  refer  to  some  letters  from  the  pen  of  a  most  enthusiastic  lover 
of  music,  written  under  the  influence  of  this  habit,  which  enabled  him  to  subjugate  his 
most  favourite  pursuits  to  the  designs  of  his  office.  Life  of  Rev.  Legh  Richmond,  pp. 
397—404. 

2  Comp.  1  Cor.  vi.  12.     Cecil's  Remains,  p.  117.  ^  Comp.  lb.  viii.  10. 

*  lb.  1"3.  This  point  is  powerfully 'argued  by  Professor  Campbell,  Lecture  iii.  on  the 
Pastoral  Character,  and  by  Archbishop  Seeker;  Sermons,  vol.  iii.  A  respectable  body 
of  Christians  (the  Society  of  Friends)  find  it  easy  to  deny  themselves  such  recreations. 
Ought  then  a  minister  of  the  Gospel,  whose  character  should  embody  the  principles  of 
self-denial,  to  complain  of  these  restrictions,  which  many  tender  as  well  as  scrupulous 
consciences  deem  necessary  to  maintain  the  consecrated  sanctity  of  our  office  1  How 
paltry  after  all  is  this  sacrifice,  compared  with  the  worldling's  daily  exercise  of  self-denial 
— "  rising  up  early,  sitting  up  late,  to  eat  the  bread  of  sorrows ;"  in  pursuit  of  a  shadow 
— a  bubble — a  nothing  ! 

5  Matt.  xvi.  24. 

6  Gal.  V.  13.  See  some  excellent  remarks  in  Coleridge's  Advice  to  the  Young  Parish 
Priest. 


WANT    OF    CHRISTIAN    SELF-DENIAL.  129 

an  awakened  soul,  anxious  for  an  answer  to  the  infinitely  momen- 
tous question — "  What  must  I  do  to  be  saved  ?"  These  holy  em- 
ployments—which  seem  peculiarly  to  call  for  an  unction  from 
above,  or  to  suppose  an  habitual  frame  of  spiritual  aspiration — car- 
ry to  the  mind  so  manifest  an  incongruity  with  such  a  recreation, 
that  if,  is  dilficult  to  place  its  abandonment  upon  any  less  ground 
than  of  positive  duty. 

It  may  be  asked — '  What  virtue  is  there  in  abstaining  from 
things  indi(ferent  ?  Why,  if  convinced  of  their  innocence,  may  we 
not  act  according  to  our  own  convictions,  rather  than  according  to 
the  superstitions  of  others  V  But  "  no  man  " — especially  no  Min- 
ister— "  Uvetli  to  himself?"'  The  "  strong  ought  to  bear  the  in- 
firmities of  the  weak,  and  not  to  please  themselves."^  Will  not  an 
honest  self-scrutiny  detect  a  criminal  fondness  for  pleasure  ?  For 
what  other  principle  could  allow  the  habit  of  self-gratification  at  so 
serious  a  cost  to  the  interests  of  others?  To  aflfect,  by  our  conduct, 
to  despise  what  appears  to  us  weakness,  scrupulosity,  or  prejudice, 
is  the  way  rather  to  confirm,  than  to  cure,  the  evil ;  while  the  sa- 
credness  of  the  Ministerial  standard  is  lowered,  with  equal  injury 
to  ourselves,  and  to  the  dignity  and  blessing  of  our  work. 

The  sum  of  what  is  offered  for  consideration  is  simply  this — 
Whatever  experience  has  proved  to  chill  our  fervour,  to  dissipate  our 
mind,  to  divert  our  attention,  or  to  occupy  a  large  portion  of  time  or 
interest,  is  the  "  right  eye,"  that  we  are  called  to  "  pluck  out  and 
cast  from  us."^  Far  be  it  from  the  Writer  to  advocate  ascetic  aus- 
terity. He  would  not  render  the  bow  useless  by  keeping  it  always 
bent.  He  would  not  forget,  that  we  are  men  as  well  as  ministers ; 
servants,  and  not  slaves.  But  do  we  not  warn  our  people,  that  the 
love  of  any  created  object,  interfering  with  our  Saviour's  claims  to 
supreme  affection,  ruins  their  hopes  of  salvation  for  eternity  ?  And 
ought  not  we  to  remind  ourselves,  that  the  attraction  of  mind  to  any 
one  subject  of  interest,  which  diverts  our  minds  from  our  consecrated 
employment,  involves  it  in  the  positive  guilt  of  unfaithfulness  to  our 
Master,  must  bring  a  curse  instead  of  a  blessing  upon  our  Ministry, 
and  may  well  lead  us  to  tremble  for  our  ultimate  safety?  The  de- 
voted servant  of  God  will  find  a  measure  of  relaxation  in  turning 
from  the  more  painful  to  the  more  soothing  exercises  of  his  work. 
Some  total  diversion  will  however  occasionally  be  needed.     And  let 

1  Rom.  xiv.  7.  2  ib.  xv.  1. 

3  Matt.  V.  29.  '  He  that  is  appointed  to  minister  in  holy  things  must  not  suffer  secular 
affairs,  or  sordid  arts,  to  eat  up  a  great  portion  of  his  employment.  It  was  a  great  idle- 
ness in  Theophylact,  the  patriarch  of  Constantinople,  to  spend  his  time  in  his  stable  of 
horses,  when  he  should  have  been  in  his  study,  or  in  his  pulpit,  or  saying  his  holy  offi- 
ces.'    Bishop  Taylor. 

17 


130  VIEW    OP    THE    CHRISTIAN    MINISTRY: 

him  not.  suppose,  that  his  Master  requires  labour,  when  both  his 
body  and  spirits  demand  rest.     A  wise  management  of  diversion 
will  tend  rather  to  strengthen,  than  to  enervate,  the  tone  of  his  spir 
itual  character,  and  the  power  of  his  Ministry. 


CHAPTER  V. 

THE    SPIRIT    OF    COVETOUSNESS. 

CovETOusNESs  in  Ministers  has  almost  grown  to  a  proverb. 
Judas  is  an  awful  example  of  its  consistency  with  the  highest  Min- 
isterial gifts.  It  is  not  the  fault  of  any  Ecclesiastical  system,  but 
the  natural  principle  of  a  corrupt  and  selfish  heart.  It  readily  ap- 
pended itself  to  Popery,  from  the  transfer  of  the  aggrandizing 
spirit  of  the  system  to  individuals.  But  Judas  and  Demas  had  been 
its  victims,  long  before  "  the  Man  of  sin  "  sprang  up  in  the  Church. 
It  has  attached  itself  to  Protestant  Establishments,  in  the  higher 
departments,  from  the  influx  of  wealth  :  and  in  the  lower  depart- 
ments, from  the  want  of  sufficient  means  to  meet  the  present  de- 
mands, and  future  exigencies.  In  this  latter  view  especially,  it  al- 
lies itself  to  every  system  of  Protestant  dissent,  with  an  influence  as 
habitual  and  destructive,  as  in  any  Ecclesiastical  Establishment. 

The  frequent  Scriptural  connexions  of  this  selfish  principle  with 
the  sacred  office,'  were  doubtless  intended  to  warn  the  servant  of 
God  of  a  most  prevalent  temptation.  Our  Church,  without  any 
express  mention,  has  pointedly  alluded  to  it  in  each  of  her  Ordi- 
nation services.  She  warns  her  deacons  from  the  word  of  God,  that 
they  be  "  not  greedy  of  filthy  lucre."  She  exhibits  to  her  priests 
the  awful  picture  of  "  an  hireling  f^  at  the  same  time  instructing 
them  "  how  they  ought  to  forsake  and  set  aside  (as  much  as  they 

1  See  the  description  of  the  .Jewish  teachers,  Isaiah  Ivi.  11.  Jer.  vi,  13.  Ezekicl 
xxxiv.  1 — 3.  Micah  iii.  11.  Matt.  xv.  5,  6;  xxiii.  11 — the  contrast  of  Timothy  with 
the  Christian  teachers,  (Phil.  ii.  20,  21.)  tlie  frequent  warnings  of  Ministers  against 
"filtliy  lucre"— 1  Tim.  iii.  3,  8;  vi.  9—11.  Titus  i.  7;  1  Peter  v.  2;  also  2  Peter  ii.  3; 
Jude  11.  '  He  enters  not  by  .Tesus  Christ  (into  the  sheepfold),  who  enters  with  a  pros- 
pect of  any  other  interest  besides  that  of  Christ  and  his  Church.  Ambition,  avarice, 
love  of  ease,  or  desire  to  be  distinguished  from  the  crowd,  to  enjoy  the  conveniences  of 
life,  or  to  promote  the  interests  of  our  family,  and  even  the  sole  design  of  providing  against 
want — these  are  all  ways,  by  which  thieves  and  robbers  enter — and  whoever  enters  in  by 
any  of  these  ways,  or  by  simony,  craft,  &«.,  he  deserves  no  better  name.'  Quesnel  on 
John  X.  1. 

2  '  Hireling,  not  one  who  performs  the  office  or  duty  of  a  Minister  for  hire  or  reward, 
(for  the  Apostle,  or  rather  our  blessed  Lord  himself  says — The  labourer  is  worthy  of  his 
hire,  or  reward,  1  Tim.  v.  18;  Luke  x.  7.)  but  one  who  endeavours  to  make  a  gain  of 
godliness,'  &c.    Brewster,  quoted  in  Bishop  Mant's  Prayer  Book.     '  He  is  not  an  hire- 


THE    SPIRIT    OF    COVETOUSNESS.  131 

may)  all  worldly  cares  and  studies  ;"  and  questioning  them  again 
more  closely,  upon  their  diligence  and  readiness  in  "  laying  aside 
the  study  of  the  tiiorld  and  the  fleshP  She  deems  it  necessary 
to  give  to  her  highest  order  of  Ministers  this  solemn  charge — "  Be 
to  the  flock  of  Christ  a  shepherd.^  not  a  wolf ;  feed  them  ;  devour 
them  notJ'^  It  was  a  blot  upon  the  celebrated  heathen  moralist,^ 
that,  while  he  vehemently  declaimed  against  covetousnest?,  he  was, 
throughout  his  life,  a  slave  to  the  base  traffic  of  usury.  And  how 
discreditable  is  earnest  preaching  against  this  besetting  sin,  if  our 
personal  habits,  or  family  appurtenances,  should  exhibit  its  pollu- 
tion !  When  we  warn  our  people  against  "  the  love  of  money,  as 
the  root  of  all  evil,"^  they  will  look  into  our  own  garden  for  this  de- 
structive weed  ;  which  may  possibly  be  growing  there,  even  while 
we  are  seeking  to  root  it  out  of  every  garden  in  our  parish. 

Covetousness  is  very  distinct  from  frugaUty,  which  is  a  real  duty 
— implying  a  well-directed  and  moderate  use  of  the  things  of  this 
life — "  owing  no  man  any  thing  " — "  using  the  world,  as  not  abu- 
sing it," — like  a  good  steward,  making  such  provision  for  the  pres- 
ent necessity,  as  shall  prevent  our  families  from  becoming  burden- 
some to  the  church.  This,  \yith  Christian  contentment,  forms  a 
right  character.  But  covetousness  is  an  inordinate  thought  of,  de- 
sire after,  and  employment  in,  the  care  of  this  world.  Its  palpable 
exhibition  is  seen  in  a  habit  of  saving — or  a  watching  too  closely 
over  what  we  have,  and  a  rooted  reluctance  to  part  with  it.  This 
is  generally  connected  with  a  want  of  consideration  and  sympathy 
for  the  calls  of  distress,  and  of  a  very  limited  consecration  of  our  sub- 
stance to  the  extension  of  our  Redeemer's  kingdom.  The  reports  of  our 
Religious  Societies  often  mark  a  somewhat  unaccountable  average 
of  subscriptions  from  those,  whose  capabilities  are  so  widely  dispro- 
portionate. This  may  often  arise  from  the  great  variety  of  channels 
into  which  the  benevolent  fund  is  distributed ;  but  does  it  in  no  cases 
originate  in  a  want  of  economy,  in  self-indulgence,  or  covetousness? 

Hrig,  who,  faithfully  feeding  the  flock,  is  maintained  by  his  Ministry :  but  he  to  whom 
the  "  filthy  lucre  "  is  the  great  object  or  inducement.'  Scott  in  loco.  Pluralities,  (with 
some  disinterested,  and  some  necessary  exceptions)  have,  to  say  the  least,  a  plausible 
connexion  with  this  hateful  character. 

'  See  the  Ordination  and  Consecration  services.  '  Colhgimus,  neminem  probum  verbi 
Ministrum,  quin  non  idem  sit  pccuniffi  contemptor.'  Calv.  in  Acts  xx.  33.  '  The  momr.it 
a  strong  and  governing  desire  of  accumulating  property  takes  possession  of  a  Minister's 
mind — preach  with  orthodoxy,  and  some  degree  of  animation,  he  may — visit  his  parish- 
ioners to  a  certain  extent,  he  may — but  a  devoted  labourer  in  the  vineyard,  who  has  one 
object  in  view — the  extension  and  glory  of  his  Master's  kingdom — and  who  makes  all 
his  pursuits  subservient  to  that  object,  he  will  not  be.  It  is  just  as  impossible  for  a  man 
to  be  a  great  accumulator  of  property,  and  at  the  same  time  a  faithful  devoted  Minister 
of  Christ,  as  it  is  to  estabhsh  a  fellowship  between  Ught  and  darkness,  Christ  and  Behal.' 
Professor  Miller's  Letters,  pp.  433,  434. 

2  Seneca.  3  1  Tim.  vi.  10. 


132  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

Specious  forms  of  this  principle  often  belong  to  those  who  are 
highly  connected  in  the  world  ;  and  the  injury — unconscious  per- 
haps to  the  individuals  themselves— is  generally  exhibited  in  a  low 
ered  standard  of  separation  from  the  world,  in  an  unspiritual  cast 
of  mind,  walk,  and  conversation,  and  in  a  straitened  Divine  influ- 
ence upon  their  work.  In  Mr.  Cadogan,  the  dignity  of  the  Minis- 
terial character  rose  superior  to  the  adventitious  circumstances  of 
elevated  rank,  without  any  degradation  of  his  personal  claim  to  re- 
spect :  and  the  spirit  of  simphcity  and  holiness  maintained  through- 
out his  course,  was  honoured  with  peculiar  tokens  of  his  Master's 
approbation.  1 

In  the  more  ordinary  walks  of  the  Ministry  we  may  discern  "  the 
cloak  of  covetousness  " — m  a  mean  attention  to  small  matters — in 
the  motives  that  influence  our  plans  of  economy — in  carefulness  to 
maintain  present  appearances — in  contrivances  to  shift  off  expenses 
upon  others — in  the  pleasurable  excitement  from  the  prospect  of 
gain — in  an  undue  depression  from  the  disappointment  of  it — in 
the  natural  current  of  our  thoughts  in  the  direction  of  the  world — 
in  the  readiness  in  lesser  matters  to  put  it  upon  a  level  with  re- 
ligion. All  or  any  of  these  actings  of  this  detestable  principle 
must  deaden  the  exercises  of  the  Christian  life  and  of  Ministerial 
energy. 

We  may  advert  also  to  a  rigorous  enforcement  of  ecclesiastical 
claims — a  litigious  and  unconciliating  spirit,  ending  in  a  fatal  loss 
of  our  most  important  influence.  Without  any  fair  ground  for  the 
charge  of  injustice  or  extortion — there  may  be  a  want  of  tenderness 
and  recollection  of  the  main  ends  of  our  oflSce,  and  of  the  sole  pur- 
pose, for  which  a  maintenance  is  secured  to  us.^  Whatever  con- 
sideration may  belong  to  the  due  support  of  our  family,  yet  the  no- 

1  Massillon  has  a  remarkable  sermon  on  the  temptation  of  Christ,  which  he  transfers 
to  the  temptations  of  the  Ministry.  It  is  hoped  that  the  instruction  (unsuitable  indeed 
to  the  gravity  of  the  pulpit)  will  not  be  rejected  on  account  of  the  eccentric  form  of 
deduction  in  which  it  is  given.  I.  A  scheme  to  live  like  gentlemen — "  Command  these 
stones  to  be  made  bread."  This  danger  belongs  to  the  first  entrance  of  the  Ministry. 
II.  Presumption  to  aspire  after  preferment — "  He  set  him  on  a  pinnacle  of  the  temple." 
This  belongs  to  an  aspiring  Minister :  the  second  degree.  III.  A  boundless  desire  of 
riches  and  honour  in  elevated  stations,  by  which  a  man  is  induced  to  submit  to  abject 
services  for  the  sake  of  elevation — "  All  this  will  I  give  thee,  if  thou  wilt  fall  down  and 
worship  me." 

2  Mr.  Grimshaw  is  said  to  have  been  '  not  rigorous  in  his  exacting  his  dues,  but  con- 
tented with  what  his  parishioners  brought  him.'  He  would  say  to  them — '  I  will  not 
deserve  your  curses  when  I  am  dead  for  what  I  have  received  for  my  poor  labour  among 
you.  I  want  no  more  of  you  than  your  souls  for  my  God,  and  a  hare  maintenance  for 
myself  Newton's  Life  of  Grimshaw,  p.  124.  If  he  carried  this  principle  beyond  its 
legitimate  bounds,  yet  the  spirit  of  it  is  admirable.  The  truth  of  Archbishop  Seeker's 
remark  will  be  generally  admitted — '  A  due  measure  of  disinterestedness  is  one  main 
requisite  for  the  success  of  a  Clergyman's  labours.'  Charges,  p.  248.  "  I  seek  not  your's, 
but  you."    2  Cor.  xii.  13,  14.     See  Scott  on  1  Cor.  ix.  13 — 18. 


THE    SPIRIT    OF    COVETOUSNESS.  133 

ble  spirit  of  the  ministry  rises  above  selfish  considerations,  and  fixes 
upon  the  great  trust  committed  to  us.^  In  prospectively  regarding 
also  the  rites  of  our  successors,  we  may  keep  in  mind  Bishop  Tay- 
lor's wholesome  caution — "  Let  not  the  name  of  the  church  he 
made  a  pretence  for  pei'sonal  covetousness — by  saying,  you  are 
willing  to  remit  many  things,  but  you  must  not  wrong  the  Church  ; 
for  though  it  be  true,  that  you  are  not  to  do  prejudice  to  successors, 
yet  many  things  may  be  forgiven  upon  just  occasions,  from  which 
the  Church  shall  receive  no  incommodity  ;  but  be  sure,  that  there 
are  but  few  things,  which  thou  art  bound  to  do  in  thy  personal  ca- 
pacity, but  the  same  also,  and  much  more,  thou  art  obliged  to 
perform  as  thou  art  a  public  person. '^  Even  a  heathen  has  re- 
marked, that  '  there  is  no  more  plain  sign  of  a  narrow  and  little 
mind,  than  the  love  of  riches.'^  And  what  need  is  there  for  a 
constant  guard  against  those  inclinations  and  occasions  of  tempta- 
tions, that  feed  the  power  of  this  subtle  principle  !  How  hard  is  it 
habitually  to  maintain  a  practical  belief  of  the  Scriptural  declara- 
tions of  the  fearful  influence  of  riches  upon  our  spiritual  interests, 
and,  hy  consequence,  upon  our  Ministry  ! — "  Thou,  O  man  of 
God,"  (is  the  fatherly  counsel  to  a  young  Minister)  ^'flee  these 
things.^^*  In  the  return  of  Apostolical  simplicity,  self-denial,  and 
ove,  we  may  anticipate  a  Pentecostal  effusion  of  the  spirit  upon  our 
Ministrations. 

Covetousness  is  far  more  specious  than  worldly  conformity.  It 
has  much  to  plead  under  the  cover  of  necessity,  justice,  prudence, 
and  economy.  Yet  we  may  detect  its  real  character  under  all  its 
deceptive  garbs.  Is  not  the  straitness  of  means  often  an  excuse 
from  the  exercise  of  Christian  charity,  while  little  or  no  restraint  is 
laid  upon  the  expensiveness  of  the  dress,  the  table,  furniture,  or 
mode  of  living?  Is  not  the  charitable  fund  sometimes,  in  seasons 
of  depression,  the  first  that  is  curtailed  ?  And  do  we  not  continue 
to  "  dwell,"  as  before  "  in  ceiled  houses,  while  the  house  of  God  lies 
waste  ?"* 

Self-denial  in  the  family  oeconomy  must  also  exercise  a  whole- 

'  The  following  memorandum  of  Bishop  Wilson,  for  the  use  of  his  children,  is  in  the 
most  elevated  spirit  of  primitive  disinterestedness — '  If  I  do  not  live  to  tell  you,  why  I 
have  saved  no  more  for  you  out  of  my  bishopric,  let  this  satisfy  you —  that  the  less  you 
have  of  goods  gathered  from  the  church,  the  better  the  rest  that  I  leave  you  will  prosper. 
Church  hvings  were  never  designed  to  raise  families,  or  to  make  portions  out  of  them,  but 
to  maintain  our  families,  to  keep  up  hospitality,  to  feed  the  poor,  &c.  and  one  day  you 
will  be  glad  that  this  was  my  settled  opinion,  and  God  grant,  that  I  may  act  accordingly.' 
Stowell's  Life,  pp.  58,  59. 

2  Advice  to  his  Clergy.  It  may  be  found  in  Bishop  Randolph's  Enchiridion  Theolo- 
gicon,  vol.  i.  or  in  the  Clergyman's  Instructor. 

3  Nihil  est  tarn  angusti  tamque  parvi  animi,  quam  amare  divitias.     Cic.  de  OfEciis.  Lib;  i, 

4  1  Tim.  vi.  11.  5  Compare  Hag.  i.  4. 


134  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

some  restraint.  The  pupilizing  system,  (when  engaged  in  princi- 
pally for  keeping  up  appearances,  or  the  worldly  advantage  of  chil- 
dren,) and  the  adoption  of  worldly  maxims  in  the  education  and 
disposal  of  our  families,  (which  in  Mr.  Scott's  judgment  'constitutes 
a  considerable  part  of  the  sins  of  the  church  in  the  present  day ') 
come  under  this  animadversion.  It  is  also  but  too  plain  that  the 
families  of  Clergymen  are  sometimes  brought  up  to  worldly  expecta- 
tions, rather  than  as  disciples  of  the  cross,  and  citizens  of  heaven. 
Too  much  weight  can  scarcely  be  given  to  Mr.  Scott's  inestimable 
instructions,  as  the  embodied  and  most  successful  principles  of  his 
domestic  system.  '  We  are  to  live  ^  (he  remarked)  '  at  the  altar ; 
but  a  living,  a  bare  decent  maintenance,  without  any  avaricious 
or  ambitious  views  of  advanchig  ourselves  or  our  fatnilies, 
should  content  us.'  It  was  upon  this  principle  (his  son  informs  us) 
'  he  acted  through  life — not  that  he  in  any  way  reflected  upon  cler- 
gymen who  were  born  to  wealth,  or  on  whom  Providence  other- 
wise conferred  it,  if  only  they  made  a  proper  use  of  it.  Aspi- 
ring after  it  was  what  he  condemned.'  His  favourite  maxim 
was — '  what  is  best  for  the  soul  is  really  best  for  us,'  and  '  he 
ever  looked  upon  worldly  possessions  with  a  jealous  eye,  for  his 
family  as  well  as  for  himself.' — '  The  grand  secret  of  his  suc- 
cess,' (that  which  gave  him,  as  he  tells  us,  the  most  satisfaction 
in  the  retrospect  at  the  close  of  his  life),  appears  to  have  been  this 
— '  that  I  always  "  sought  "/or  my  children  as  well  as  for  m^yself, 
in  "  the  first  place,  the  kingdom  of  God  and  his  righteousness."  ' 
'  This  view,' — his  son  observes — '  would  extend  to  the  value,  prac- 
tically and  evidently  set  upon  eternal  in  preference  to  temporal 
things  :  and  very  particularly  to  the  disposal  of  his  children  in  life, 
the  places  of  instruction  to  which  they  should  be  sent,  the  families 
they  should  visit,  the  connections  which  they  should  form,  and  the 
openings  which  should  be  embraced  or  rejected  for  them.'^ 

Covetousness  in  all  its  varied  forms  is  more  easily  detected  in  a 
Minister  than  in  private  Christians.  The  sources  of  his  clerical  in- 
come, being  drawn  from  his  people,  are  generally  known ;  and  con- 
sequently its  capabilities  and  disposal  are  matters  of  public  animad- 
version. Besides,  "  as  a  city  set  upon  a  hill,  he  cannot  be  hid."^ 
Any  marks  of  vicious  indulgence  upon  the  appearance  of  his  house- 

1  Scott's  Life,  pp.  591,  611—614.  Compare  pp.  91,  396—398.  ,Works,  pp.  225,  226. 
Luther's  dying  prayer  breathes  the  spirit  of  a  man  who  had  trampled  the  world  under  his 
feet — Dotnine  Deus,  gratias  ago  tibi,  quod  volueris  me  esse  pauperem  super  tcrram,  et 
mendicum.  Non  habeo  domum,  agrum,  possessiones,  pecuniam,  quae  relinquam.  Tu 
dedisti  mihi  uxorem  et  filios.  Tibi  reddo.  Nutri,  doce,  serva — ut  hactenus  me — O  Pater 
pupiloruai  et  judex  viduarum.'  Adam  in  Vita  Lutheri.  See  also  similar  testimonies 
respecting  Calvin,  and  the  conviction  produced  upon  the  mind  of  the  infidel  Bayle. 
Scott's  Contin.  of  Milner,  iii.  486—488.  2  Matt.  v.  14. 


THE    SPIRIT    OP    COVETOUSNESS.  135 

hol^  will  be  "  known  and  read  of  all  men."  The  Apostle's  appeal 
to  God  on  this  point^  doubtless  opens  to  us  one  of  the  grand  main- 
springs of  his  success.  On  the  other  hand,  there  is  no  more  fatal 
hindrance  to  the  Ministry,  none  that  makes  our  person  and  labours 
more  contemptible  in  the  eyes  of  the  world,  than  this  idolatrous 
principle.  It  counteracts  the  grand  design  of  our  office,  which  is  to 
draw  men  from  earth  to  heaven.  It  cankers  many  sources  of  our 
usefulness — such  as  simple  devotedness  to  the  work,  charity  and 
hospitality,  according  to  the  extent  of  our  means.  It  hinders  the 
spiritual  elevation  of  the  soul,  and  defiles  the  consecrated  character 
of  our  office.^  George  Herbert's  primitive  Parson,  therefore,  'la- 
bours most  in  those  things,  which  are  most  apt  to  scandalize  his 
parish.  He  is  very  circumspect  in  avoiding  all  covetousness  ;  nei- 
ther being  greedy  to  get,  nor  niggardly  to  keep,  nor  troubled  to 
lose,  any  worldly  wealth  ;  but  in  his  words  and  actions  slighting 
and  disesteeming  it ;  even  to  a  wondering  that  the  world  should  so 
much  value  wealtli,  which  in  the  day  of  wrath  hath  not  one  drachm 
of  comfort  for  us.'^  The  most  effectual  preventions  of  this  corro- 
ding passion  are — to  have  but  few  wants — to  learn  from  our  poor 
Christian  day-labourers  to  cultivate  faith  for  the  future — to  Uve  not 
for  men  or  for  time,  but  for  eternity — to  have  the  glory  of  God,  and 
the  good  of  our  fellow-creatures  constantly  in  view — to  study  our 
Master's  life  and  example — to  obtain  by  habitual  eyeing  of  the  cross 
a  gradual  conformity  to  its  spirit — and  to  remember,  as  Ministers, 
that  an  earnest  desire  to  gain  continually  more  souls  to  God  is  the 
sole  avarice  permitted  to  a  pastor.^ 

1  See  1  Thess.  ii.  5.     Compare  also  Acts  xx.  33 — 35. 

2  Comp.  Gregory  de  Cura  Past.  Part.  i.  ch.  xi.  Mr.  Scott  states  the  impression  on  his 
own  mind  on  perusing  the  memoirs  of  Luther  and  Melancthon,  of  the  disinterested  spirit 
common  to  most  of  the  eminent  men,  employed  in  the  great  work  of  the  Reformation. 
His  own  applicatory  remarks  are  well  deserving  of  attention — Yes,  and  if  we  would 
aspire  to  be  employed  with  success  on  such  high  and  holy  services,  we  must  become 
detached  more  than  we  are  from  the  interests  of  this  Ufe.  Oh !  are  we  not  become  too 
much  given  to  contrive  the  means  of  a  good  provision,  and  of  maintaining  a  handsome 
style  of  living  1  This  was  never  the  spirit,  which  wrought  great  things  in  the  Church  of 
God.  Let  us  beware,  lest  we  fall  under  the  sentence,  though  in  somewhat  varied  sense 
— "  Ye  have  your  reward'' — in  improved  circumstances,  but  in  blighted  labours.'  Con- 
tinuation of  Milner,  vol.  ii.  pp.  181,  182.  The  closeness  and  accuracy  of  observation  of 
the  heathen  on  this  point  is  very  remarkable.  They  consider  freedom  from  the  love  or 
care  of  money  the  strongest  proof  of  the  influence  of  Christianity.  It  was  remarkctl  by 
one  of  the  most  intelligent  among  them,  of  a  native  teacher — '  There  was  only  one  flaw 
he  discerned — in  every  thing  else  he  was  perfectly  brought  under  the  power  of  the  gospel 
— he  was  not  covetous ;  but  he  had  a  degree  of  reluctance  in  parting  with  his  money. 
Swartz's  remarkable  usefulness  was  manifestly  connected  with  his  high  and  uniform 
standard  of  personal  disinterestedness.     See  Dean  Pearson's  interesting  Life  of  Swartz. 

2  Herbert's  Country  Parson,  chap.  iii. 

*  Qucsnel  on  Tit.  i.  7.  The  subject  of  this  Chapter  suggests  the  notice  of  the  opposite 
spirit  of  improvidence.  Distressing  embarrassments  have  often  arisen  trom  imprudent 
marriages,  from  wasteful  wives,  or  from  personal  habits  of  negligence ;  by  which  Minis- 
ters have  been  degraded  before  their  people,  in  the  loss  of  their  respectability,  the  true 
dignity  and  independence  of  their  oflice,  and  their  usefulness  in  the  church.     Whether 


136  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 


CHAPTER  VI. 


NEGLECT    OF    RETIREMENT. 

In  the  midst  of  the  incessant,  pressing,  and  active  avocations  of 
the  Christian  Ministry,  how  seasonable  is  the  considerate  advice  of 
our  gracious  Master — "  Come  ye  yourselves  apart  into  a  desert 
place,  and  rest  aivhile.^'^  The  spirit  of  prayer  cannot  breathe 
freely  in  the  atmosphere  of  constant  and  exciting  employment. 
Not  that  we  would  seek  retirement,  like  the  contemplative  monk, 
for  the  purposes  of  abstraction  ;  but  to  recruit  our  spiritual  energies 
for  renewed  exercises  of  self-denial  and  perseverance.  St.  Paul's 
journey  to  Arabia  immediately  subsequent  to  his  conversion  (of 
which  no  mention  is  made  in  the  inspired  record  of  his  Ministerial 
travels)  was  probably  not  to  exercise  his  Ministry,  but  to  '  receive 
further  revelations. '^  Secret  prayer  and  meditation  were  doubtless 
the  channels  of  Divine  revelation  to  his  soul ;  while  the  more  ac- 
curate and  undisturbed  study  of  his  own  heart,  and  the  calcula- 
tions of  the  fearful  cost  before  him,  must  have  been  a  most  profita- 
ble occupation  for  this  interval  of  comparative  privacy.^  The  spirit 
of  Brainerd's  advice  to  a  young  candidate  for  the  Ministry  was  in 

these  difficulties  were  incurred  without  rational  prospect  of  deliverance ;  or  whether 
charitable  assistance  was  contemplated,  as  opening  a  way  of  escape ;  either  case  is  most 
unworthy  of  our  heavenly  calling.  Poverty,  after  the  example  of  Christ  and  his  apos- 
tles, can  never  be  a  disgrace :  but  liberality  and  wastefulness  with  the  resources  of  others, 
(attended  too  often  with  crooked  devices  for  our  own  personal  interests),  must  bring  the 
Ministry  into  contempt.  The  strict  economy  which  the  Ministerial  income  often  de- 
mands, is  a  Providential  appointment;  nor  can  we  overstep  the  bounds,  (except  perhaps 
under  peculiar  dispensations)  without  equal  discredit  to  ourselves  and  to  our  office.  The 
aggravation  of  the  evil  is,  that  the  embarrassments  often  arise  not  from  actual  necessity, 
but  from  needless  expenditure.  And  therefore  while  we  would  deprecate  the  pitiful 
savings  of  meanness,  we  would  seriously  recommend  a  wise  economy  in  maintaining  the 
strict  balance  between  our  resources  and  our  wants ;  and  a  liberal  spirit,  within  the 
bounds  of  those  resources,  to  be  attained  by  habits  of  plainness,  simplicity,  and  self-denial. 
Restraint  in  our  own  indulgences,  liberality  to  our  friends,  largeness  of  heart  and  sym- 
pathy with  the  poor — and  consecration  of  all  to  the  service  of  God — would  fully  exhibit 
the  high  spirit  of  the  Christian  Ministry. 

1  Mark  vi.  31.  2  Macknight  on  Gal.  i.  17. 

3  Mr.  Fletcher,  when  regret  was  expressed  at  his  limited  sphere,  upon  his  first  en- 
trance into  the  Ministry,  remarked  with  his  characteristic  piety — '  If  God  does  not  call 
me  to  so  much  public  thity,  /  hm^e  the  more  time  for  study,  prayer  and  praise.'  Cox's 
Life  of  Fletcher,  p.  24.  Compare  also  Quesnel  on  Gal.  i.  17 — 19. — '  The  primitive 
Bishops  had  places  of  retirement  near  their  cities,  that  they  might  separate  themselves 
from  the  world ;  lest  teaching  others,  they  should  neglect  themselves ;  lest  they  should 
lose  the  spirit  of  piety  themselves,  while  they  were  endeavouring  to  fix  it  in  others.'  Bp. 
Wilson's  Sacra  Privata.  Indeed  this  appears  to  be  the  ordinary  course  of  Ministerial 
preparation.  Moses  in  Midian — (Exod.  ii.  15;  iii.  1.)  John  the  Baptist  in  the  desert, 
(Luke  i.  80 ;  iii.  2.) — Jesus  in  Nazareth,  (Matt.  ii.  2a.)  were  trained  in  retirement  for 
their  public  work. 


NEGLECT    OF    RETIREMENT.  137 

his  own  holy  character — '  The  way '  (said  he)  '  to  enjoy  the  Divine 
presence,  and  be  fitted  for  distinguishing  service  for  God,  is  to  hve  a 
hfe  of  great  devotion  and  constant  self-dedication  to  him :  observing 
the  motives  and  dispositions  of  our  own  liearts,  whence  we  may  learn 
the  corruptions  that  lodge  there,  and  our  constant  need  of  help  from 
God  for  the  performance  of  the  least  duty  :  and,  oh  !  dear  sir,  let 
me  beseech  you  frequently  to  attend  to  the  precious  duties  of  secret 
fasting  and  prayer.''  The  few  amongst  you,  who  are  necessarily 
public  men,  deserve  the  sympathy  and  prayers  of  the  church.  If 
their  habits  of  life  were  not  very  clearly  appointed  for  them,  their 
peculiar  temptations  (as  we  trust)  sensibly  felt,  and  their  watchful- 
ness and  simplicity  of  faith  habitually  exercised  ;  their  own  souls 
must  suffer  loss,  whatever  advantage  might  accrue  to  the  church 
through  their  disinterested  labours.  Probably  a  strict  adherence  to 
Eliot's  quaint  but  excellent  rule  to  his  young  students  is  of  great 
service  to  them — '  I  pray  you  look  to  it,  that  you  be  early  birds  :' 
meaning,  we  conclude,  not  merely  early  risers,  but  early  Christian 
students,  and  above  all,  early  worshippers. 

The  cultivation  of  habits  of  retirement  is  of  the  highest  moment. 
Popular  engagements  must  not  interfere  with  our  own  personal  in- 
terests, or  Ministerial  store.  An  experienced  father  with  a  well 
furnished  mind,  and  intellectual  habits,  can  afford  to  make  sacri- 
fices of  time  for  the  public  cause,  which  would  cost  a  young  Minis- 
ter the  hazard  of  his  permanent  usefulness.  He  must  at  all  events 
secure  for  himself  time  for  Bibhcal  attainments  ;  else  will  his  course 
of  instruction  be  inefficient  for  the  grand  purposes  of  his  office.  Dr. 
Paley  wisely  recommended  retirement  to  the  younger  Clergy,  '  as 
the  foundation  of  almost  all  good  habits.'  '  Learn '  (said  he)  '  to 
live  alone.  Half  your  faults  originate  from  the  want  of  this  fac- 
ulty. It  is  impatience  of  solitude,  which  carries  you  continually 
from  your  parishes,  your  home,  your  duty,  makes  you  foremost  in 
every  party  of  pleasure  and  place  of  diversion,  dissipates  your 
thoughts,  distracts  your  studies,  leads  you  into  expense,  keeps  you 
in  distress,  or  puts  you  out  of  humour  with  your  profession. '^  In- 
deed, the  happiness  of  the  Minister's  life,  and  the  effectiveness  of 
his  work,  depend  upon  a  judicious  combination  of  retired  habits 
with  public  or  social  exercises. 

1  Letter  ix.  appended  to  his  Life.  '  How  great  is  the  difference'  (observes  Quesnel) 
'  between  a  preacher  formed  gradually  by  the  hand  of  God  in  retirement,  fasting,  and 
prayer ;  and  those  ordained  in  haste,  who  have  no  other  school  but  the  vvorld,  no  other 
masters  but  themselves,  and  no  other  preparation  than  human  studies,  interrupted  by 
worldly  conversations,  diversions !'  &c.  On  Luke  ui.  2.  Compare  Bishop  of  Winches- 
ter, pp.  62 — 66. 

2  Advice  to  the  Younger  Clergy  of  Carlisle. 

18 


138  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

But  far  more  important  is  retirement  for  the  Minister's  commu- 
nion with  his  God.  We  fear  that  Luther's  custom  to  give  his  three 
best  hours  of  the  day  to  this  work,  and  Bradford  studying  on  his 
knees,  are  more  often  alluded  to  than  followed.  Yet  the  diligent 
pastor  will  feel  the  importance,  both  to  himself  and  to  his  people,  of 
living  in  his  study  as  well  as  in  his  parish ;  not  oiily  for  tlie  neces- 
sary digestion  of  the  subject-matter  of  his  Ministrations,  but  most 
chiefly  for  the  cultivation  of  a  nearer  and  more  habitual  access  to 
God.i  How  delightful  is  it  to  us,  and  how  edifying  to  our  people, 
to  bring  forth  that  Scripture  as  food  to  their  souls,  which  the  Spirit 
of  God  hath  opened  to  our  own  heaits  '.^  Truths  that  are  thus  ob- 
tained and  wrought  out  in  prayer  have  a  peculiar  unction.  "  Wait- 
ing on  the  Lord  "  will  never  be  an  encouragement  to  indolence.  In 
the  habit  of  it,  the  weakest  Ministrations  will  be  efficient — in  the 
neglect  of  it  the  most  powerful  will  be  paralyzed.  Indeed,  the 
'  spirit  of  our  Ministry '  (as  Massillon  admirably  observes)  '  is  a  spirit 
of  prayer.  Prayer  is  the  ornament  of  the  priesthood,  the  leading 
feature  of  our  character.  Without  prayer,  a  Minister  is  of  no  use 
to  the  church,  nor  of  any  advantage  to  mankind.  He  sows;  and 
God  gives  no  increase.  He  preaches  ;  and  his  words  are  only  like 
"sounding  brass,  or  a  tinkling  cymbal."  He  recites  the  praises 
of  God ;  while  "  his  heart  is  far  from  Him."  It  is  prayer  alone, 
then,  that  gives  the  whole  strength  and  efficacy  to  our  different 
administrations ;  and  that  man  ceases,  if  I  may  use  the  expression, 
to  be  a  public  Minister  from  the  time  he  ceases  to  pray.  It  is 
prayer,  which  supplies  him  with  consolation  in  all  his  labours  ;  and 
he  celebrates  the  ordinances  of  religion,  as  the  hireling  performs 
his  work — he  considers  them  as  a  heavy  task,  or  a  severe  imposi- 
tion, if  prayer  doth  not  assuage  its  troubles,  or  console  him  for 
want  of  success.'^     If  Solomon  felt  his  need  of  heavenly  wisdom 

1  Bishop  Burnet's  advice  on  the  subject  is  truly  episcopal — '  To  give  the  studies  of  the 
clergy  their  full  effect ;  a  priest  that  is  much  in  his  study  ought  to  employ  a  great  part  of 
his  time  in  secret  and  fervent  prayer,  for  the  direction  and  blessing  of  God  in  his  labours, 
for  the  constant  assistance  of  his  Holy  Spirit,  and  for  a  lively  sense  of  Divine  matters, 
that  so  he  rany  feel  the  impressions  of  them  grow  deep  and  strong  upon  his  thoughts. 
This,  and  this  only,  will  make  him  go  on  with  his  work,  without  wearying,  and  be  always 
rejoicing  in  it.  This  will  make  his  expressions  of  these  things  to  be  happy  and  noble,  when 
he  can  bring  them  out  of  the  good  treasure  of  his  heart,  thai  is  ever  full,  and  always  warm 
with  them.''     Pastoral  Care,  chap.  viii. 

2  Thus  Cyprian  speaks  of  his  own  Ministry — '  Non  solum  proferimus  verba,  quae  de 
Scripturarum  sacris  fontibus  vcniunt,  sed  cum  ipsis  verbis  preces  ad  Dominum  et  vota 
Bociamus.'     De  bono  pudicitiae. 

3  Charo^es,  pp.  24,  25.  In  the  same  impressive  language  he  addresses  his  clergy  in  an- 
other place — 'My  brethren — a  pastor  who  does  not  pray,  who  does  not  love  prayer,  does 
not  belong  to  that  Church,  which  "  prays  without  ceasing ;"  he  is  a  dry  and  barren  tree, 
which  cumbers  the  Lord's  ground;  he  is  the  enemy,  and  not  the  father  of  his  people;  he 
is  a  stranger,  who  has  usurped  the  pastor's  place,  and  to  whom  the  salvation  of  the  flock 
is  indifferent.     Wherefore,  my  brethren,  be  faithful  to  prayer,  and  your  functions  will  be 


NEGLECT    OF    RETIREMENT.  139 

to  discriminate  amongst  his  "great  people,"  and  to  devise  and 
execute  the  best-conducted  measures  for  their  prosperity,  do  not 
we  "  go  out  and  come  in "  before  our  people  with  far  deeper  re- 
sponsibilities, and  yet  with  the  ignorance  of  "a  little  child"  to 
"discern  between  good  and  bad?"  The  most  eminent  Minister 
will  be  most  ready  to  cry  out — "Give  therefore  thy  servant  an 
understanding  heart."'  For  of  how  little  avail  are  the  most  splen- 
did talents,  the  most  mighty  eloquence,  and  the  most  devoted  dili- 
gence, except  the  unction  be  brought  down  from  heaven  by  fre- 
quent and  fervent  supplication ! 

Prayer  therefore  is  one  half  of  our  Ministry  ;2  and  it  gives  to 
the  other  half  all  its  power  and  success.  It  is  the  apj)ointed  me- 
dium of  receiving  spiritual  coni?nunications  for  the  instruction 
of  our  people.  Those  who  walk  most  closely  with  God  are  most 
spiritually  intelligent  in  "  the  secret  of  his  covenant."^  Many 
can  set  their  seal  to  Luther's  testimony,  that  he  often  o]:>tained 
more  knowledge  in  a  short  time  by  prayer,  than  by  many  hours 
of  study.  It  will  also  strengthen  our  habitual  devotedness  to  our 
tvork,  as  well  as  our  natural  capacities  for  it.  Living  near  to 
the  fountain-head,  we  shall  be  in  the  constant  receipt  of  fresh  sup- 
plies of  light,  support,  and  consolation— to  assist  us  in  our  duties, 
to  enable  us  for  our  difficulties,  and  to  assure  us  of  our  present  ac- 
ceptance, and  a  suitable  measure  of  ultimate  success.  The  same 
heavenly  resource  will  furnish  us  toith  matter  for  experimental 
intercourse  with  our  people— giving  us  a  clear  insight  into  the 
workings  of  nature  and  grace,  of  sin  and  holiness  ;  and  enduing  us 
with  a  spiritual  ability  to  counterwork  the  wiles  of  Satan  and  the 
deceitfulness  of  sin  in  their  incessant  and  fatal  influence.  Thus 
also  we  shall  be  enabled  to  adapt  our  Ministrations  wider  the  in- 
fluence of  Divine  ivisdom,  to  the  several  cases  of  our  flock — 
speaking  with  power  to  the  unawakened — with  compassion  to  the 
hardened — binding  up  "  the  bruised  reed  " — and  "  strengthening," 
by  solemn  admonitions  and  expostulations,  "  the  things  that  re- 
main" among  us,  "  that  were  ready  to  die."*  Nor  is  it  the  least 
advantage  flowing  from  this  habit,  that  it  flts  us  to  advocate  the 
cause  of  our  jieoj^le  before  God.,  as  well  as  to  sympathize  with 
their  difficulties,  and  to  lay  ourselves  out  in  their  service.  Probably 
the  laborious  fervency  of  Epaphras'  secret  exercises^  were  as  fruitful 

more  useful,  your  people  more  holy,  your  labours  will  prove  much  sweeter,  and  the 
Church's  evils  will  diminish.'     Disc.  Synod. 

1  Comp.  1  Kings  iii.  7 — 9.  2  Comp.  Acts  vi.  4. 

3  See  Psalm  xxv.  14.     Comp.  2  Cor.  iii.  5,  6. 

4  Rev.  iii.  2.  s  See  Col.  iv.  12. 


140  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

as  his  public  work ;  and  who  knoweth,  but  we  shall  find  that  our 
most  successful  efforts  for  our  people  were  the  hours — not  when  we 
were  speaking  to  them  from  God,  but  when  we  were  speaking  for 
them  to  God?^  In  this  view  it  is  most  important  to  associate  our 
own  interests  with  those  of  our  people.  The  help  we  may  thus  be 
able  to  afford  them  in  their  difficulties,  trials,  and  weakness,  is  inti- 
mately connected  with  the  spiritual  temperament  of  our  own  minds, 
acquired  and  maintained  through  the  same  organ  of  heavenly  com- 
munication, which  we  recommend  for  their  daily  use  and  encour- 
agement. The  success  of  this  operation  is  so  certain,  that  an  emi- 
nent divine  has  laid  it  down  as  a  general  rule — '  that  when  we 
would  have  any  great  things  to  be  accomplished,  the  best  policy  is,  to 
work  by  an  engine  which  the  world  sees  nothing  of.'^  Our  blessed 
Master's  example  is  here  much  to  be  observed.  As  man,  he  had 
most  responsible  concerns  to  transact  with  God.  Nothing  impor- 
tant was  done  without  prayer.  His  entrance  on  his  Ministry  was 
with  prayer.*  His  ordination  of  his  first  Ministers  was  preceded  by 
a  whole  night  of  prayer.*  After  a  day  spent  in  works  of  instruc- 
tion and  mercy,  (such  as  would  have  included  a  week  of  our  ordi- 
nary labour)  time  was  redeemed  from  sleep  for  this  sacred  employ- 
ment.5 

The  most  effectual  hindrances,  therefore,  to  our  work  are  those 
which  impede  our  personal  communion  with  the  Lord.  When  the 
great  enemy  thus  successfully  intercepts  our  spiritual  supphes,  the 
work  of  God  in  our  hearts,  and  connected  with  it,  the  work  of  God 
in  our  hands,  languishes  from  the  want  of  its  accustomed  and  need- 
ful support.  We  have  great  need  to  watch,  lest  public  activity 
should  be  considered  to  atone  for  neglect  of  private  intercourse  with 
God ;  and  thus  our  profession  should  become  a  snare  to  ourselves, 
and  divested  of  all  spiritual  savour  to  our  flock.  Henry  Martyn 
had  occasion  to  lament,  that  '  want  of  private  devotional  reading 
and  shortness  of  prayer,  through  incessant  sermon-making,  had  pro- 
duced much  strangeness  between  God  and  his  own  soul.'     And  in 

1  '  The  kingdom  of  heaven  must  suffer  violence,  and  the  people  will  not  ordinarily  be 
brought  into  it  without  some  violence :  but  let  me  tell  you,  it  is  not  so  much  the  violence 
of  the  pulpit,  that  doeth  the  deed,  as  the  violence  of  the  closet.'  Bp.  Sanderson's  Sermon 
on  Rom.  xv.  5. 

2  Dr.  Preston :  formerly  Master  of  Emmanuel  College,  Cambridge.  Thus  Archbishop 
Seeker  gave  this  valuable  and  encouraging  advice  to  his  clergy — '  Form  yourselves  tho- 
roughly by  devout  meditation  and  fervent  prayer  to  seriousness  of  heart,  and  zeal  for  the 
eternal  welfare  of  souls ;  for  then  every  thing  else  tliat  you  are  to  do  will  follow  of  course.^ 
Charges,  p.  267. 

3  Luke  iii.  21.  4  ibid.  vi.  12. 

5  Mark  i.  21 — 35.  We  cannot  contemplate  too  closely  this  pattern  of  intermingling 
seasons  of  heavenly  communion  with  active  labour.  Will  not  a  spiritual  pastor  delight 
in  the  shade  as  welt  as  in  the  sun-shine,  and  love  to  be  alone  with  God,  wliile  he  is  most 
closely  engaged  in  his  work  1 


\ 


NEGLECT    OF    RETIREMENT.  141 

the  review  of  the  first  year  of  his  Ministry,  '  he  judged,  that  he  had 
dedicated  too  much  titfie  to  public  Ministrations,  and  too  Utile 
to  private  communion  ivith  GodJ^  Mr.  Scott  gives  a  most  whole- 
some caution  on  this  point — '  The  principle  that  made  the  Apostle 
determine  not  to  "  serve  tables,"  though  a  good  work  in  itself,  should 
render  Ministers  in  this  day  very  careful  not  so  to  give  their  servi- 
ces, even  to  the  most  useful  Societies,  and  to  attending  the  meet- 
ings of  them,  as  to  prevent  their  '■^giving  themselves  continually 
to  the  word  of  God  and  prayer^''  A  danger  at  present  seems  to 
arise  on  this  side.''^  The  Writer  would  therefore  wish  to  draw  his 
own  mind  and  his  brethren  habitually  to  this  recollection,  that  no- 
thing will  enrich  or  console  us  in  the  neglect  of  intimate  commu- 
nion with  God.  We  must  "  walk  with  God"  at  any  rate,  or  our 
souls  will  die.  Even  Christian  communion  will  form  an  empty 
substitute  for  this  hallowed  intercourse.  The  command  is — "En- 
ter into  thy  closet,  and  shut  thy  door."^  Shut  out  not  only  vanity 
and  the  world,  but  even /or  a  time  "the  communion  of  Saints." 
The  soul  may  lose  its  spiritual  vigour  in  any  company  but  that  of 
God — in  the  liest  as  well  as  in  the  worst — in  the  Church,  as  well 
as  in  the  world — in  the  active  engagements  of  the  Ministry,  as  well 
as  in  secular  employments. 

It  Avas  said  of  Fletcher,  that  '  his  deepest  and  most  sensible  com- 
munications with  God  were  enjoyed  in  those  hours,  ivhen  the  door 
of  his  closet  was  shut  against  human  creatures,  as  well  as  hu- 
m,an  cares.  His  closet  was  his  favourite  retirement,  to  which  he 
constantly  retreated,  whenever  his  public  labours  allowed  him  a 
season  of  leisure.  His  public  labours  (astonishing  as  they  were) 
bore  but  little  proportion  to  those  internal  exercises  of  prayer  and 
supplication,  to  which  he  was  wholly  given  in  private.  The  for- 
mer of  necessity  were  frequently  discontinued  ;  but  the  latter  were 
almost  uninterruptedly  maintained  from  hour  to  hour.  He  lived  in 
the  spirit  of  prayer.'*  Was  not  this  the  secret  of  the  extraordinary 
power  that  rested  upon  his  ministrations  ?  The  out-pouring  of  the 
Spirit  of  supplication  would  revive  our  work,  and  enlarge  our  suc- 
cess. We  know  who  hath  said — "  Ask  me  of  things  to  come  con- 
cerning my  sons ;  and  concerning  the  work  of  my  hands  com- 
mand ye  me."s 

1  Martyn's  Life,  pp.  60,  62.  2  Scott's  Letters  and  Papers,  p.  3l3. 

3  Matt.  vi.  6.  i  Gilpin's  notes  on  Fletcher's  Portrait  of  St.  Paul,  pp.  50,  51. 

5  Isaiah  xlv.  11. 


142  VIEW    OF    THE    CHRISTIAN    MINISTRY  ; 


CHAPTER  VII. 

THE    INFLUENCE    OF    SPIRITUAL    PRIDE. 

One  of  the  most  profound  observers  of  the  heart  has  remarked, 
that  spiritual  pride  offers  to  Satan  his  main  advantage  over  the 
Christian.'  And  indeed  many  circumstances  (trifling  in  themselves, 
but  gathering  fearful  strength  from  incidental  causes)  add  fuel  to 
the  secret  flame  ;  and  in  the  destructiveness  of  the  issue  we  are  left 
to  exclaim — "  Behold  I  how  great  a  matter  a  little  fire  kindleth  l"^ 
An  affectionate  and  devoted  Minister  is  honoured  of  God,  and  ac- 
ceptable to  his  flock.  Some  regard  him  as  an  oracle  ;  and  are  al- 
most ready,  as  at  Lystra,^  to  "  do  sacrifice  unto  him."  What  a 
large  share  of  humility,  what  unceasing  supply  of  Divine  grace,  is 
needed  to  resist  a  temptation,  that  falls  in  so  powerfully  with  the 
selfish  principle  of  the  natural  heart !  '  Great  care  must  be  taken, 
while  we  are  endeavouring  to  destroy  external  idols,  or  those  of  vice 
in  others,  that  we  do  not  insensibly  substitute  ourselves  in  their 
place.'*  Successful  fishermen  need  especial  watchfulness,  "lest 
they  sacrifice  to  their  net,  and  burn  incense  unto  their  drag.''^  We 
must  indeed  labour  and  pray  unceasingly  for  enlarged  success.  And 
yet  in  this  prayer  we  sometimes  "  know  not  what  we  ask."  A  sea- 
son of  remarkable  prosperity  will  probably  prove  an  hour  of  fearful 
temptation  to  our  souls. 

Cotton  Mather  appears  to  have  been  severely  exercised  on  this 
subject,  on  his  first  entrance  into  the  Ministry.  We  must  refer  to 
his  life  for  a  most  searching  scrutiny,  in  substance  as  follows  : — 
'Apprehensions  of  pride — the  sin  of  young  ministers — working  in 
my  heart,  filled  me  with  inexpressible  bitterness  and  confusion  be- 
fore the  Lord.  I  found,  that,  when  I  met  with  enlargement  in 
prayer  or  preaching,  or  answered  a  question  readily  and  suitably,  I 
was  apt  to  applaud  myself  in  my  own  mind.  I  affected  pre-emi- 
nence above  what  belonged  to  my  age  or  worth.  I  therefore  en- 
deavoured to  take  a  view  of  my  pride — as  the  very  image  of  the 
Devil,  contrary  to  the  grace  and  image  of  Christ — as  an  offence 
against  God,  and  grieving  of  his  Spirit — as  the  most  unreasonable 

1  President  Edwards'  Thoughts  on  the  Revival  in  New  England. 

2  James  iii.  5.  ^  Acts  xiv.  13. 

<  Qucsnel  on  Acts  xiv.  15.  Ssepe  sibi  de  se  mens  ipsa  mentitur,  et  fingit  se  de  bono 
opere  amare  quod  non  amat:  de  mundi  autem  gloria,  non  amare  quod  amat.  Gregor.  de 
Cura,  Pastor.     Comp.  Bowles.  Lib.  i.  c.  8.  5  Hab.  i.  16. 


THE     INFLUENCE    OF    SPIRITUAL    PRIDE.  143 

folly  and  madness  for  one,  who  had  nothing  singularly  excellent, 
and  who  had  a  nature  so  corrupt — as  infinitely  dangerous,  and 
ready  to  provoke  God  to  deprive  me  of  my  capapities  and  opportu- 
nities. I  therefore  resolved  to  carry  my  distempered  heart  to  be 
cured  by  Jesus  Christ,  that  all-sufficient  Physician — to  watch 
against  my  pride — to  study  much  the  nature  and  aggravations  of 
it,  and  the  excellence  of  the  contrary  grace.' 

There  is  weighty  truth  in  the  remark,  that  spiritual  pride  is  '■the 
sin  of  young  Ministers' — the  enemy,  with  which  incessant  con- 
flict must  be  maintained.  Like  Melancthon,  they  do  not  quickly 
learn  the  strength  of  '  old  Adam.'  The  excitement  of  novehy  gives 
a  powerful  energy  to  their  work.  Perhaps  an  atmosphere  of  popu- 
larity surrounds  them.  All  this  tends  to  blind  their  perception  of 
"  the  m)^stery  of  iniquity"  within,  and  to  excite  self-confidence,  un- 
til they  seem  almost  to  aspire  to  a  partnership  with  God  in  the  sal- 
vation of  souls ;  or  at  least  conceive,  that  their  services  are  of  high 
importance  in  the  Divine  dispensations.  Vox  populi,  is  their  se- 
cret motto.  The  breath  of  the  multitude  is  their  life.  "  Good  re- 
port" is  therefore  a  far  closer  test  of  the  internal  principle  than 
"  evil  report."  There  is  great  knowledge  of  character  in  that  sa- 
cred aphorism — "  As  the  fining  pot  for  silver,  and  the  furnace  for 
gold,  so  is  a  man  to  his  praise."'  How  few  of  us  could  say  with 
Henry  Marty n — '  Men  frequently  admiie  me,  and  I  am  pleased  ; 
but  I  ablior  the  pleasure  that  I  feel  P^ 

1  Prov.  xxvii.  3.  'It  is  a  very  uncommon  thing  for  men  not  to  receive  at  least  one 
part  of  the  glory  that  is  offered  them.  This  is  the  touchstone,  by  which  the  fidelity  of 
the  Minister  of  Christ  is  tried.  We  value  ourselves  upon  rejecting  gross  commendations, 
and  extravagant  flattery,  because  we  would  not  make  ourselves  ridiculous.  But  when 
the  praise  is  fine  and  delicate,  and  the  incense  prepared  with  art,  how  seldom  is  it,  that 
we  do  not  suffer  ourselves  to  be  intoxicated  thereby !' — Quesnel  on  Acts  xiv.  13.  14.  '  Si 
minister  verbi,  laudatur,  vcrsatur  in  periculo.'  Augustine. — '  They  are  not  our  best 
friends,  that  stir  the  pride  of  our  hearts  by  the  flattery  of  their  lips.  The  graces  of  God 
in  others  (I  confess)  are  thankfully  to  be  owned,  and  under  discouragements  and  temp- 
tations to  be  wisely  and  modestly  spoken  of;  but  the  strongest  Christians  do  scarcely 
show  their  own  weakness  in  any  one  thing  more  than  they  do  in  hearing  their  own 
praises.  Christian !  thou  knowest  thou  earnest  gunpowder  about  thee. — l5esire  those 
that  carry  fire,  to  keep  at  a  distance  from  thee.  It  is  a  dangerous  crisis,  when  a  proud 
heart  meets  with  flattering  lips.  Faithful,  seasonable,  and  discreet  reproofs  are  much 
more  safe  to  us,  and  advantageous  to  the  mortification  of  sin  in  our  souls.'  Flavel. 
Mr.  Walker  mentions  among  'the  things  principally  to  lament — the  workings  of  conceit, 
especially  in  talking  or  hearing  of  what  was  done  by  me,  which  has  cost  me  a  deal  of 
self-condemnation,  and  needed  much  fear  and  watchfulness  to  oppose.  In  the  begin- 
ning I  saw  little  of  it,  and  less  of  its  evil ;  and  though  now  it  is  but  rarely  that  I  expe- 
rience what  I  call  a  sensible  conceit,  the  pleasing  tickling  of  the  heart,  yet  I  have  cause 
to  fear  a  worse  thing,  a  more  settled  self-opinion,  which  would  receive  commendation  as 
its  due,  and  expect  submission  in  others.'     Life,  p.  453. 

2  Life,  p.  43.  The  same  Christian  tenderness  and  self-suspicion  appeared  upon  the 
report  of  his  Ministerial  success — '  I  was  encouraged  and  refreshed  beyond  description, 
and  could  only  cheerfully  and  gratefully  offer  up  myself  to  God's  service :  but  it  was 
at  the  same  time  a  check  to  my  mind  to  reflect,  that,  though  God  might  in  his  sove- 
reignty bless  his  word  by  my  mouth,  I  was  not  on  that  account  less  sinful  in  my  Minis- 
trations.' 


VIEW    OP    THE    CHRISTIAN    MINISTRY 


Selfishness  is  indeed  the  Pe-'-^'-Xthetnveln  o      "- 
if  we  oonld  talce  -  coinpaiative  ,n  e  e»t  in    he  «,nv^  ^  ^^^  ^^_ 

ners  through  otte  >'f  ^^"'j'^^  *;"  X  opp  itunities  afforded 
suied  ouiiegard  to  die  glory  oGocUiyU       pp   ^^^.^^^^^^  ^^^^^^^ 

[rloShlrwrwatTo  stand  alone.    Instead  of  rejoicing   , 
than  for  usetulness.     v  reluctant  to  admire 

-*e  spiritual  ^'^    .e/ re     orsecrated  to  the  cause  of 

^r^G^ealMt^t:  We  cal't  bear  any  thing  that  shines  too 
their  Great  iviabiei.      »  Krio-htness  either  in  the 

near  us,  and  will  ^'f^^^^^  .S  g'  toprove.nent  of 
If  r  ^H^XlttsTe  *pirU  of  the  ,!wish  L^giver,  who 
T.^Z  an  the  people  should  ^;^^fp^ 
gifts  ..     How  different  was  the  tempe.  o    ^^  f  «„^i„'i,,i,„ 

"could  ^^-^x:^:::^^^^^^"^"^  ">-"- 

motives,  and  by  the  mouui  ui  labours  '^   And  can  we 

:e:r:::r:=g\his  unchristian  jea.^^^^^^^^^^ 

Z  of  our  secret  disi»s.Uon  --;*- ^/^li.e  ourselves 

::=re!:nrth!larjHu™annatu.^ 

:°^srer;x=rpii;::;:r-i»-p"-- 

mospher.  of  holy  «»— »;    ^,^^  „f  „„  work  may  be 

The  hindrance  of  this  sm  to  uie  ^    g  ^      ^^ 

^  ^  «r;ori  from  the  character  of  a  jealous  God,  who     given 
argued  a  P^^^^^J^^;^    \  ^^^  ^^^y,,  therefore  will  blast  aU  assump- 
not  his  glory   o  ano  he        an  ^^  encroachments  upon  his 

tions  to  the  1^<^^7/\^™;X  J: practically  evinced  hyi\^o 
sovereign  prerogative.  It  may  also  /^  ^^,^p,- ^..^  Is  not  the 
.stiiJny  of  ----.trr::  t   S  aTlst  hint  that 

"axe  P7-l»-' ^;^"^'jr„7we  uniformly  found,  that  those 
heweth  therewith?  •     Have  not  v,  l^_^^^ 

Ministrations,  which  have  toug't  us  most  hono^  ^^^ 

been  -ntily  favoured  wi*  the  okens  of  ouj^  ^^  P^^_^  ^^  ^^^ 

power?  It  IS  neve  l'l«>y '°  "'t.^'"",  „  fo„i,  for  Christ's  sake, 
Ltent  toappeai  1.  e  Pa"l  a    Cormth,^^  f^^^      ^^  ^^^^^  .^  ^^^ 

weak  and  despised,  '   ™d  ready  B  ^^„.     j^  ^ 

infirmities,  that  the  powei  o    Chust  may  P  ^^^^  ^^^^  ^^^ 

of  httle  comparative  moment,  that  om  y 

„,  •.  •  ir;     i«  ^Isa.  xlii.  8. 

•  nn  2  Phil.  1.  15— lo-  g  .^  P      ^  9. 

1  Numb.  XI.  29.  5  J  Cor.  iv.  10.  '  ^  Cor.  m  ». 

4  Isa.  X.  15. 


ABSENCE    OR    DEFECT    OF    PERSONAL    RELIGION.  145 

Stamp  of  talent,  erudition,  or  pathos.  But  if  it  should  be  character- 
ized by  the  savour  of  humility  and  love,  it  would  be  best  adapted 
to  display  the  glories  of  Immanuel,  and  most  honoured  with  the 
manifestations  of  his  Spirit. 


CHAPTER  VIII. 

ABSENCE  OR  DEFECT  OF  PERSONAL  RELIGION. 

It  was  surely  not  without  reason  or  meaning,  that  the  Apostle, 
charging  first  the  elders,  and  afterwards  the  Bishop  of  the  Church 
of  Ephesus,  places  a  personal  caution  first  in  order — "  Take  heed 
to  yourselves — to  thyself.''''^  For  how  awful  is  it  to  appear  as  a 
Minister,  without  being  really  a  Christian  !  to  have  a  competency, 
and.  even  (by  continual  exercise)  an  increase  of  Ministerial  gifts, 
while  our  real  character  is  only,  that  we  "  have  a  name  that  we 
live,  l)ut  we  are  dead  !"  How  difficult !  how  dreadful !  to  preach  an 
unknown  Saviour  !  Our  Lord's  prayer  that  his  servants  might  be 
"sanctified  through  the  truth "^^ — strongly  sets  out  personal  holiness 
as  the  basis  of  public  usefulness.  All  the  Ministerial  appellations 
— such  as  the  "  salt  of  the  earth  " — "  the  light  of  the  world  "^ — im- 
ply the  same  responsibility.  And  indeed  it  is  this  that  gives  power 
and  ujiction  to  the  commission,  which  we  profess  to  deliver  from 
the  mouth  of  God.  The  Roman  orator  hath  told  us,  that  no  man 
can  be  truly  eloquent  on  a  subject  with  which  he  is  unacquainted.* 
Nor  indeed  can  the  exhibition  of  unknown  and  unfelt  truth  be  ex- 
pected to  be  productive  of  permanent  effect.  Even  Mr.  Locke  reminds 
us — '  He  is  very  unfit  to  convert  others,  who  was  never  converted 
himself. '5  Baxter  remarks  with  his  characteristic  solemnity — '  Ver- 
ily, it  is  the  common  danger  and  calamity  of  the  Church,  to  have 
unregenerate  and  unexperienced  Pastors,  and  to  have  so  many  men 
become  preachers,  before  they  are  Christians ;  to  be  sanctified  by 
dedication  to  the  altar  as  God's  Priests,  before  they  are  sanctified  by 
hearty  dedication  to  Christ  as  his  disciples ;  and  so  to  worship  an 
unknown  God,  and  to  preach  an  unknown  Christ,  an  unknown 
Spirit,  an  unknown  state  of  holiness  and  communion  with  God, 
and  a  glory  that  is  unknown,  and  likely  to  be  unknown  for  ever. 

I  Acts  XX.  28.    1  Tim.  iv.  16.  2  John  xvii.  17.  3  Matt.  v.  }3,  14. 

*  Cic.  de  Orat.  lib.  1.  s  Letter  on  Toleration. 

19 


146  VIEW    OF    THE    CHRISTIAN    MINISTRY  I 

He  is  like  to  be  but  a  heartless  preacher,  that  hath  not  the  Christ 
and  grace  that  he  preacheth  in  his  heart." 

Though  indeed  the  blessing  is  in  the  institution,  not  in  the  in- 
strument ;  yet  a  deficiency  in  the  instrument  ordinarily  weakens 
the  power  of  the  institution.  The  want  of  personal  religion  is 
therefore  a  most  serious  hindrance  to  Ministerial  efficiency.  In  the 
general  work  of  instructio?i,  the  experience  of  the  power  of  the 
Gospel  is  necessary  to  direct  oiu'  treatment  of  the  different  cases  of 
our  Ministry .'^  The  recollection  of  the  means,  by  which  we  were 
enlightened,  and  subsequently  confirmed  and  established  in  the 
truth,  is  most  important  to  connect  the  perplexities  of  our  people. 
In  the  work  of  conviction,  what  but  an  experimental  perception  of 
our  own  sinfulness  can  enable  us  to  expose  the  deformity  and  de- 
ceitfulness  of  sin  ?  Or  how  can  we  exhibit  the  exceeding  breadth 
and  spirituality  of  the  law  of  God,  except  we  have  ourselves  felt  its 
condemning,  killing  power  ?  In  the  more  delightful  work  of  en- 
couragement, the  power  of  administering  the  consolations  of  the 
Gospel  is  connected  with  the  reception  of  them  in  our  own  hearts.^ 
The  love  of  the  Saviour,  the  faithfulness  of  his  word,  the  beauty  of 
holiness,  the  prospect  of  eternity,  will  of  course  be  most  effectually 
exhibited  by  those  who  can  say — "  We  also  believe,  and  therefore 
speakr^ 

Little  fruitfulness  can  be  expected  in  our  pulpit  department, 
in  the  absence  or  defect  of  heart- felt  religion.  '  I  will  be  sure  to 
live  well,'  (said  George  Herbert  on  the  day  of  his  induction  to 
Bemerton)  '  because  the  virtuous  life  of  a  clergyman  is  the  most 
powerful  eloquence  to  persuade  all  that  see  it  to  reverence  and  love, 
and  at  least  to  desire  to  live  hke  him.'^  Indeed,  what  persuasive- 
ness can  there  be  in  the  wearisome  task  of  speaking  of  Divine 
things  without  Divine  affections  ?  A  man  who  cannot  persuade 
himself  to  be  holy,  will  have  little  hope  of  succeeding  with  the 

1  Refonned  Pastor.  '  No  theological  erudition,  as  such,  can  answer  the  question — 
"  What  must  I  do  to  be  saved  V  He  who  furnishes  the  reply,  must  have  something 
better — the  possession  of  the  same  religion,  which  he  can  then  only  satisfactorily  explain 
to  others.  Otherwise  he  will  be  either  struck  dumb  by  the  enquiry,  or  be  a  blind  leader 
of  the  blind,  confident  in  his  own  wisdom,  and  in  that  wisdom  liable  to  perish  everlast- 
ingly.' Antichrist,  by  the  Rev.  .T.  Riland,  p.  118.  '  Neque  enim  aliorum  salutem  sedulo 
unquam  curabit,  qui  suam  negligit.'  Calvin  on  Acts  xx.  28.  '  Unless  Christ  be  learned 
spiritually  and  really,  Divines  shall  speak  of  the  word  of  God,  as  men  speak  of  riddles, 
and  as  priests  in  former  times  said  the  matins,  when  they  hardly  knew  what  they  said.' 
Perkins  on  Gal.  i.  15. 

2  Brainerd  remarked  to  his  brother  on  his  death-bed — '  When  Ministers  feel  these  gra- 
cious influences  on  their  hearts,  it  wonderfully  assists  them  to  come  at  the  consciences 
of  men,  and  as  it  were,  handle  them  with  their  hands ;  whereas  without  them,  whatever 
reason  or  oratory  we  make  use  of,  we  do  but  make  use  of  stumps  instead  of  hands.'  See 
Appendix  to  his  Life — a  choice  piece  of  Ministerial  Biography. 

3  2  Cor.  i.  4 — 6.  *  lb.  iv.  13.  5  Walton's  Life  of  George  Herbert. 


WANT    OF    PERSONAL    RELIGION.  147 

consciences  of  others.  '  I  would  advise  such  preachers'  (says  Bax- 
ter) '  to  go  to  the  congregation,  and  there  preach  over  Origen's  ser- 
mon on  Psahn  1.  16,  17  ;'  and,  when  they  have  read  this  text,  to 
sit  down,  and  expound,  and  apply  it  by  their  tears  ;  and  then  to 
make  a  free  confession  of  their  sins  ;  and  lament  their  case  before 
the  assembly  ;  and  desire  their  earnest  prayers  to  God  for  pardoning 
and  renewing  grace  ;  and  so  to  close  with  Christ  in  heart,  that  be- 
fore admitted  iiini  no  further  than  into  the  brain  ;  that  hereafter 
they  may  preach  a  Christ  whom  they  know,  and  may  feel  what 
they  speak,  and  may  commend  the  riches  of  the  Gospel  by  experi- 
ence.'* TSeither  genius,  nor  the  eloquence  of  the  schools,  nor  orato- 
rical declamation  are  required  for  public  effect ;  but  that  Christian 
eloquence  of  feeling  and  of  love,  which  marks  the  impression  of 
the  spirit  as  well  as  the  letter  of  the  Bible— that  genuine  pathos 
and  simphcity,  with  which  '  a  good  man  out  of  the  good  treasure 
of  the  heart  bringelh  forth  that  which  is  good.'^  This  'rhetoric 
of  the  life '  Leighton  justly  pronounces,  to  'give  to  the  instructions 
of  the  pulpit  an  energy,  far  beyond  the  reach  of  the  loftiest  strains 
of  unliallowed  oratory.'  To  obtain  this  most  desirable  qualifica- 
tion, we  must  ourselves  taste  the  word,  before  we  distribute  it  to 
our  people.  We  must  carefully  connect  it  with  our  devotional 
reading.  A  sermon,  however  well  digested,  can  never  be  well 
preached,  until  it  has  been  first  preached  to  ourselves.*  It  is  the 
present  experience,  nourishment,  and  enjoyment,  that  gives  a  glow 

'  Referring  to  an  affecting  incident  in  Origen's  history,  when  soon  after  his  excommu- 
nication for  having  sacrificed  to  the  idols,  he  was  requested,  and  in  a  manner  constrained, 
to  preach  at  Jerusalem.  He  opened  his  Bible,  Psalm  1.  16.  "  Unto  the  wicked  saith 
God  ;  why  dost  thou  preach  my  law  V  and  was  so  overcome  by  the  remembrance  of  his 
sin,  that  he  closed  the  book  with  tears,  and  melted  the  whole  congregation  in  sympathy 
with  his  sorrow — Clark's  B'larrow  of  Ecclcs.  Hist,  where  are  given  his  own  most  striking 
expressions  of  grief  and  contrition  on  the  occasion.     Pp.  20 — 23. 

2  Reformed  Pastor.  '  To  preach  of  regeneration,  of  faith,  when  a  man  has  no  spiritual 
understanding  of  these  things,  is  to  talk  of  the  sweetness  of  honey,  when  we  never  tasted 
it ;  or  of  the  excellence  of  such  a  country,  which  we  were  never  in,  but  know  by  maps 
only.  If  thou  knovvest  the  truths  of  God  but  by  books,  by  authors  only,  and  thy  own 
heart  fecleth  not  the  power  of  these  things ;  thou  art  but  as  the  conduit,  that  letteth  out 
wine  or  refreshing  water  to  others,  but  thou  thyself  tasteth  not  of  it ;  or  like  the  hand 
that  directeth  the  passenger,  but  thou  thyself  standest  still.'  Anthony  Burgess's  Funeral 
Sermon  for  Rev.  T.  Blake. 

3  Matthew  xii.  34. 

■»  This  was  Doddridge's  custom. — See  Life,  chap.  ii.  Do  not  we  thus  penetrate  into 
our  subject  with  more  depth  and  spiritual  discernment,  than  mere  thought  or  critical 
study  could  furnish  1  For  may  not  these  be  employed  even  upon  our  pulpit  exercises. 
without  any  of  that  tender  seriousness  and  compassion  for  perishing  souls,  and  sense 
of  Ministerial  obligation,  which  become  the  public  discharge  of  our  office  1  Mr.  Robert 
Bolton,  (one  of  the  most  eminent  divines  in  the  seventeenth  century)  professed  on  his 
death-bed,  '  that  he  never  taught  any  godly  point,  but  he  first  wrought  it  on  his  own 
heart.'  Mr.  Shepard  of  New  England  gave  the  same  testimony.  How  confidently, 
when  we  h:ive  thus  proved  our  armour,  may  we  venture  to  recommend  it !  It  was  the 
neglect  of  this  watchfulness  that  made  a  late  eminent  Minister  remark,  that  in  preparing 
sermons  for  others  he  had  sometimes  been  in  danger  of  destroying  his  own  soul. 


148  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

of  unction  far  beyond  the  power  of  ^^^^^-^^^'O^:  ^^"^f^^'^^ 
and  makes  us  not  only  edifying  to  out  people  but  (^^'^'J  »°^^ 

-  and  di»euu)  ^f^^^::-"zJ:o:^- 

message  written  upon  oui  hearts,  is  ine 

1     ri«^n  nnrl  weiffhtv  impressions  ot  the  tilings  oi 
ing  to  our  people  deep  and  weighty       p  ^^^^^  ^^^^ 

God.     We  must  bring  them  not  only-    that  wr  ^.     __ 

^'"^ets!:;:  again  the'  i.upovtance  of  personal  ;e%i»-»  »- 
things  more  fully  by  the  eye  tna       y  '  .    ^^..^^^ns. 

y  t  f  :  — ation  tbe/be  found  but  very  otd>naty  carnal  men 
i'.k  not  a  thousand  elaborate  discourses,  which  wdl  be  able,  eunei 
Iaryr.m;ess  their  -rers  with  th^^^^^^^  ^^^^ 

:::iTe:r;r:;sres,rrXue  on  Eloquence 
TZ  mo^  instructions  have  no  weight  -  j/^^XS 
areneithersupported^byclear^^^^^^^^^^^^^  to  hear 

do  you  see  conve.ted  ^^  *;^^;^/^  P^en,,  as  with  so  many  fine 
::LT"rg"  ete  Z::^  ^U  ^^-r^en  to  such  lectur. 
ira?they  ^ould  read  a  satire,  arrdtl^y  ^^^^^T^ 

::rrdrherthryr^rir:\:t^^^^^^^ 

Sa^d  luKury%nd.ee  that  '- Parts  with  non^  o    t  o 
joyments,  which  he  exhorts  others  to  forsake  ;  though  foi  the 


2  John  i.  36. 


;  VSi^-of  the  ancient  church  ^ -J ^S  '  t ^alJ^" St^S^^  'S. 
possint  iu^^doces  habere  fi""«;^';X.P™^'rm"Eccle.ia  loqueris,  tacitus  quiUbet 
TNon  confundant  opera  tua  s"™o"<^";  ™  '^^^^  ^  Sacerdotis  Christi  os,  mens,  manus- 
respondeat,  cur  ergo  h^Bc  qu=B  ^^"^'  P^™^',^^,^  ^f  Trent  also  exhibited  an  devated 
que  concordent.'     Hieron.  «d  Nepot^^  ^he  cou,  ^^  pietatem  et  Dei  cul- 

standard  of  Mn.istenal  consi  tency  ^^J'^l  ^^^^^  ■  ,,  ^^^^^^  Ministerio  dedicarunt, 
turn  assidue  instruat,  ^^-^^  ^^^^y.^'^elericos  T^  sor  em  Donrini  vocatos,  vitam,  moresque 
&c.  auapropter  sic  dece  — °  ^tu  Tncessu,  sermone,  aUisque  omnibus  rebus  ml 
SUDS  omnes  componere   ut  habitu   gestu  ,^  ^ ,     Concil  Tnd.  Sess.  22^ 

nisi  grave,  moderatumac  religionejlenup  ^^^^^^^  ^^^  ,elf-righteousness  of  a 

c.  1.     Care  however  must  be  taken    oisi    -  ^^ich  results  from  evangelical 

n,ere  external  gravity  and^^^^^^^ 

^"rfitwdiiMeroSweti^ 


WANT    OF    PERSONAL    RELIGION.  149 

of  custom  and  ceremony  they  hear  him  declaim,  they  believe  and 
act  as  he  does.  But  what  is  worst  of  all,  people  are  too  apt  to  con- 
clude, that  men  of  this  profession  do  not  beheve  what  they  teach. 
This  disparages  their  function ;  and  when  others  preach  with  a 
sincere  zeal,  people  will  scarce  believe  this  zeal  to  be  sincere.''  We 
mus^  build  up  with  both  hands — with  our  doctrine  and  oul'  life. 
We  must  be  what  we  preach  ;  exhibiting  the  pattern,  the  motives, 
and  the  principles  of  godliness  to  our  people  :  '  not  only  putting  the 
copy  before  them,  and  leaving  them  to  write ;  but  taking  the  pen, 
and  showing  them  how  to  form  each  letter.'^  The  minister  is  a 
continual — not  a  periodical  character.  "  The  beauty  of  holiness'' 
must  not  be  merely  the  appurtenance  of  the  Sabbath.  A  holy  ser- 
mon is  but  for  an  hour.  A  holy  life  is  his  perpetual  sermon — a 
living,  practical  commentary  of  his  doctrine — the  gospel  to  the  sen- 
ses. Thus,  (as  one  of  the  Fathers^  observed  of  our  Divine  Master) 
he  will  often  '  preach,  when  he  does  not  open  his  mouth,'— hke  a 
faithful  shepherd — -w^io,  "when  he  putteth  forth  his  own  sheep, 
goeth  before  them  ;  and  the  sheep  follow  him,  for  they  know  his 
voice. "^  It  was  truly,  though  quaintly,  remarked  by  the  old  di- 
vines, that  a  Minister's  life  is  the  life  of  his  Ministry.  For  (as 
Bishop  Home  observes)  '  he  who  undertakes  to  reprove  the  world, 
must  be  one,  whom  the  world  cannot  reprove. '^  We  should  each 
of  us  consider  ourselves  as  the  appointed  luminary  in  our  respected 
spheres — placed  as  the  centre  of  the  system — the  source  of  light  and 
warmth  to  all  within  our  circle.  We  should  thus  be  "  burning"  as 
well  as  "  shining  lights."*  We  need  not  always  blaze ;  but  we 
must  always  burn.  There  must  be  love  as  well  as  light— the  light 
of  holy  love.'^ 

'  '  The  Priest,'  (observes  Bishop  Bull)  '  who  is  not  clothed  with  righteousness — though 
otherwise  richly  adorned  with  all  the  ornaments  of  human  and  divine  literature,  and 
those  gilded  over  with  the  rays  of  seraphic  prudence — is  yet  but  a  naked,  beggarly,  des- 
picable creature,  of  no  authority,  no  interest,  no  use,  no  service  in  the  Church  of  God.' 
Sermon  in  Clergym.  Instruct,  p.  286.  The  inscription — '  Holiness  to  the  Lord' — upon 
the  costly  dress  of  the  High  Priest  strongly  marks  the  adorning  of  the  profession  of 
the  ministers  of  the  sanctuary.  Exod.  xxviii.  28 — 30.  with  xxxix.  30,  31.  Compare 
Lev.  xxi.  21. 

2  Scott's  Sermon.     Compare  1  Timothy  iv.  12.  3  Theophylact  on  Matt.  v.  2. 

*  John  X.  3,  4.  The  minister  who  would,  win  his  people  must  not  only  Dodorem  rir- 
tutis  se  prcebere,  sed  ducem — as  Lactantius ;  '  ut  si  praecipientem  sequi  nolint,  sequantur 
antecedentem.'  Bp.  Reynold's  Works,  p.  1061.  The  inscription  which  Herodotus  men- 
tions on  the  tomb  of  an  Egyptian  king,  should  be  the  Minister's  motto — 'Ei?  ijis  n?  npcow, 
tvcclirti  e(TTio.'  What  Cicero  applied  to  the  Senate,  ought  to  be  said  here — '  Is  ordo  vitio 
careto :  cseteris  specimen  esto.'     De  Leg.  Lib.  iii. 

5  Considerations  on  John  the  Baptist,  p.  84.  ^  John  v.  35. 

T  '  You  may  be  innocent,  and  yet  not  "zealous  of  good  works :"  but  if  you  be  not  this, 
you  are  not  good  ministers  of  Jesus  Christ.  You  must  be  excellent,  not  tanquam  unus 
de  populo,  but  tanquam  homo  Dei — not  after  the  common  manner  of  men,  but  "  after 
God's  own  heart" — not  only  pure,  but  shining — not  only  blameless,  but  didactic,  in  your 
lives;  that  as  by  your  sermons  you  preach  "in  season" — so  by  your  lives  you  may 


150  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

How  painfully  has  this  subject  been  illustrated  in  the  deep 
vwunds  of  the  church  from  ungodly  tninisters  !  "  The  sin  of 
Eli's  sons  was  very  great  before  the  Lord ;  for  men  abhorred  the 
offering  of  the  Lord.''^^  The  successors  of  these  young  men  are 
found  in  men  pressing  the  Gospel  upon  others,  while  neglecting  it 
themselves — in  profession  the  servants  of  God  ;  in  principle  serving 
themselves — "building  again"  with  their  lives  "the  things  which 
they  had  destroyed"  by  their  doctrine,  and  making  "themselves 
transgressors"  with  a  guilty  load  of  responsibiUty  7^  On  the  other 
hand  how  convincing  is  the  power  of  a  consistent  Ministry ! 
When  Levi  had  "  the  law  of  truth  in  his  mouth,  he  did  turn 
m,any  away  from  iniquity  .''^^  The  holiness  of  the  faithful  min- 
istry of  John  struck  awe  even  into  wicked  Herod  ;  added  to  which 
"  many  for  a  season,"  and  many  probably  for  more  than  a  season, 
"  rejoiced  in  his  light."*  The  Apostle's  success  in  Thessalonica  is 
mainly  attributed  to  the  same  cause.^  '■  Happy  those  labourers  in 
the  Church,  the  secret  savour  of  whose  life  and  conversation  attracts 
people  after  Christ.'^ 

The  Missionary  Eliot  'imposed  a  law  upon  himself,  that  he 
would  leave  something  of  God,  and  heaven,  and  religion,  with  all 
that  should  come  near  him  ;  so  that  in  all  places  his  company  was 
attended  with  majesty  and  reverence.  We  cannot  say,  that  we 
ever  saw  him  walking  any  whither,  but  he  was  therein  walking 
with  God;  and  it  might  be  said  of  him,  as  was  said  of  Origen, — 
'  Que?nadmodum,  docet,  sic  vixit :  and  quemadm,odum  vixit^  sic 
docet.''  ''^  Now  such  an  habitual  Ministry,  spreading  the  atmosphere 
of  heaven  over  the  secular  employments,  proves  the  stamp  of  a  Di- 
vine impression,  and  in  "  manifestation  of  the  truth  commends  it- 
self to  every  man's  conscience  in  the  sight  of  God."  It  is  like  the 
"angel  standing  in  the  sun" — the  undoubted  representative  of  the 
Divine  Majesty. 

preach  "  out  of  season,"  that  is — at  all  seasons,  and  to  all  men ;  that  "  they  seeing  your 
good  works,  may  glorify  God  on  your  behalf"  and  on  their  own.'  Bishop  Taylor's 
Sermon  on  the  Minister's  duty  in  Ufe  and  doctrine,  Works,  vol.  vi.  'When  prejudices 
are  to  be  overcome,  or  ignorance  to  be  removed,  it  is  necessary  to  show,  that  the  man, 
who  labours  to  introduce  new  modes  of  feeling  and  thinking,  is  not  only  the  convert  of 
his  own  opinions,  but  an  example  of  their  practical  influence  in  forming  a  spiritual  char- 
acter.'    Bishop  of  Winchester's  Ministerial  Character  of  Christ,  p.  285. 

1  1  Sam.  ii.  17.     Mark  the  Lord's  judgment,  .ler.  xxiii.  15.     Lev.  x.  1 — 3. 

2  Nisi  ipsi  saccrdotes  in  omnibus  virtutibus  Christianis  fideliuiii  exemplaria  sint — plus 
improba  vita  destruunt,  quam  sana  doctrina  sedificant :  dedecori  sunt  sanctissimse  reli- 
gioni ;  de  veritate  eorum,  quae  prsedicant  addubitare  docent :  atque  ita  libertinismo  et 
atheismo  latam  portam  pandunt.  Wits,  de  Vero  Theologo.  Hence  the  severe  sarcasm 
against  inconsistent  Ministers — '  That,  when  in  the  pulpit,  they  ought  never  to  come 
out :  and,  when  out,  they  ought  never  to  go  in  again.' 

3  Mai.  ii.  5,  6. 

*  Mark  vi.  20.     John  v.  35.     Comp.  Acts  xi.  24,  and  Doddridge,  on  John  viii.  30. 
5  See  1  Thess.  i.  5,  9.  6  Quesnel  on  Mark  vi.  33.  t  Mather's  Life  of  Eliot. 


WANT    OF    PERSONAL    RELIGION.  151 

We  might  further  remark  the  power  of  Ministerial  godUness — 
as  eiiahling  us  to  icater  the  seed  sown  with  fervent  'prayer. 
For  as  prayer  is  the  hfe  of  spiritual  religion,  it  follows  of  necessity, 
that  a  spiritual  Minister  will  be  a  man  of  prayer.  But  having 
already  expanded  this  point  of  detail,'  we  only  now  advert  to  it,  to 
mark  the  mutual  relations  and  bearings  of  every  department  of  the 
sacred  office. 

But  it  may  be  asked— Do  we  sufficienrly  consider,  how  much 
our  personal  religion  is  endangered  from  the  very  circumstance  of 
religion  being  our  profession  ?  The  decorous  restraint  induced  by 
a  regard  to  our  sacred  office  is  essentially  distinct  from  vital  reli- 
gion. While  on  the  other  hand  the  continual  exercise  of  our  gifts, 
both  in  their  excitement  and  acceptance,  may  be  only  a  shadowy 
exhibition  of  the  true  substance.  Great  indeed  is  the  danger  of 
resting  in  a  professional  piety — ^in  public  religion.  Awful  indeed  is 
the  reflection — how  much  of  the  fervid  animation  of  the  pulpit  is 
purely  mechanical ! — impulse  rather  than  spirituality  !  In  going 
therefore  through  the  duties,  putting  on  the  appearances,  speaking 
the  language,  and  exhibiting  the  feelings  of  religion — what  care  ! 
what  watchfulness  !  what  tenderness  of  heart !  what  earnest  pray- 
er !  is  required  to  preserve  the  spirit  of  religion.  Have  none  of  us 
cause  to  complain — "  They  made  me  keeper  of  the  vineyards  ; 
hut  mine  own  vineyard  have  I  not  kept  ?"'^  Does  not  the  cultiva- 
tion of  the  wilderness  lead  us  sometimes  unconsciously  to  overlook 
the  growth  of  the  weeds  within  our  own  garden  ?  Are  we  never 
satisfied  with  being  the  instruments  of  grace,  without  being  habit- 
ually the  subjects  of  it  ?  Yet  of  how  little  moment  is  it  to  "  minis- 
ter grace  to  our  hearers,"  if  we  minister  it  not  to  ourselves  !  Is  not 
conscience  often  rebuked  by  the  assumed  identity  of  our  personal 
and  official  character?  For,  though  the  concentration  of  our  em- 
ployments in  Divine  things  has  clothed  us  officially  with  a  spirit- 
ual garb  ;3  yet  who  of  us  can  have  failed  to  discover,  that  spiritual- 
ity of  doctrine  is  not  always  connected  with  corresponding  spirit- 
uality of  heart  or  conduct  ?  The  best  of  us  probably  are  far  more 
spiritual  in  our  pulpits  than  in  our  closets,  and  find  less  effort  re- 
quired to  preach  against  all  the  sins  of  our  people,  than  to  mortify 
one  of  them  in  our  own  hearts.  Oh  !  how  much  more  easy  is  it  to 
preach  from  the  understanding  than  from  the  heart !  to  expound 
the  truth  with  satisfactory  clearness  to  our  people,  and  with  delu- 
sive complacency  to  ourselves ;  than  to  be  ourselves  so  moulded 
into  its  spirit,  as  to  enjoy  a  holy  preparation  of  heart  in  the  previous 

1  See  Chap.  vi.  2  Can.  i.  6.     Comp.  1  Cor.  ix.  27.  3  See  Hosea  ix.  7. 


152  VIEW    OF    THE    CHRISTIAN    MINISTRY! 

study  of  it,  its  heavenly  savour  at  the  time  of  the  dehvery,  and  its 
experimental  and  practical  influence  in  the  after  recollection. 

This  difficulty  springs  out  of  the  peculiar  self-deception,  by 
which  we  are  apt  to  merge  our  personal  in  our  professional  char- 
acter, and  in  the  Minister  to  forget  the  Christian.  But  time  must 
be  found  for  the  spiritual  feeding  upon  Scriptural  truths,  as  well  as 
for  a  critical  investigation  of  their  meaning,  or  for  a  Ministerial  ap- 
plication of  their  message.  For  if  we  should  study  the  Bible  more 
as  Ministers  than  as  Christians — more  to  find  matter  for  the  in- 
struction of  our  people,  than  food  for  the  nourishment  of  our  own 
souls ;  we  neglect  to  place  ourselves  at  the  feet  of  our  Divine 
Teacher ;  our  communion  with  him  is  cut  off;  and  we  become 
mere  formalists  in  our  sacred  profession.  Mr.  Martyn  seems  to 
have  been  tenderly  conscious  of  this  temptation — '  Every  time'  (he 
remarked)  '  that  I  open  the  Scriptures,  my  thoughts  are  al>out  a 
sermon  or  exposition ;  so  that  even  in  private  I  seem  to  be  reading 
in  public."  We  cannot  live  by  feeding  others ;  or  heal  ourselves 
by  the  mere  employment  of  heahng  our  people;  and  therefore  by 
this  course  of  official  service,  our  familiarity  with  the  awful  realities 
of  death  and  eternity  may  be  rather  like  that  of  the  grave-digger, 
the  physician,  and  the  soldier,  than  the  man  of  God,  viewing  eter- 
nity with  deep  seriousness  and  concern,  and  bringing  to  his  people 
the  profitable  fruit  of  his  contemplations.  It  has  been  well  re- 
marked—that, '  when  once  a  man  begins  to  view  religion  not  as  of 
personal,  but  merely  of  professional  importance,  he  has  an  obstacle 
in  his  course,  with  which  a  private  Christian  is  unacquainted.'^  It 
is  indeed  difficult  to  determine,  whether  our  familiar  intercourse 
with  the  things  of  God  is  more  our  temptation  or  our  advantage. 
For  what  accurate  self-observer  has  not  verified  Butler's  remarks 
on  the  repetition  of  passive  impressions  f  and  found  the  effect  of 
formal  Ministerial  repetition  to  be  of  a  rapidly  and  powerfully  hard- 

1  Martyn's  Life,  p.  60.  How  instructive  was  his  godly  jealousy  in  watching  against 
this  subtle  temptation  !  '  I  see'  (he  observes  at  a  later  period)  '  how  great  are  the  temp- 
tations of  a  Missionary  to  neglect  his  own  soul.  Apparently  outwardly  employed  for 
God,  my  heart  has  been  growing  more  hard  and  proud.  Let  me  be  taught,  that  the  first 
great  business  on  earth  is  the  sanctification  of  my  own  soul;  so  shall  I  be  rendered  more 
capable  also  of  performing  the  duties  of  the  Ministry  in  a  holy  solemn  manner.'  pp.  263, 
264.  The  same  incessant  watchfulness  was  exercised  in  the  work  of  translations — '  May 
the  Lord  in  mercy  to  my  soul  save  me  from  setting  up  an  idol  of  any  sort  in  his  place ; 
as  I  do  by  preferring  even  a  icork  professedly  for  him,  to  communion  with  him!  "To  obey 
is  better  than  sacrifice;  and  to  hearken  than  the  fat  of  rams."  Let  me  learn  from  this, 
that  to  follow  the  direct  injunctions  of  God  about  my  own  soul,  is  more  my  duty,  than 
to  be  engaged  in  other  works,  under  pretence  of  doing  him  service.'   p.  272. 

2  Vi^ilkes's  Essay  on  Conversion  and  Unconversion  in  Christian  Ministers,  p.  14. 

3  Analogy,  Part  i.  ch.  5.  Paley  mentions  among  the  chief  impediments  to  the  Chris- 
tian Ministry — '  the  insensibility  to  religious  impressions,  which  a  constant  conversation 
with  religious  subjects,  and,  still  more,  a  constant  intermixture  with  religious  offices,  is 
wont  to  induce.'     He  remarks  more  justly — '  that  the  consequence  of  repetition  will  be 


WANT    OF    PERSONAL    RELIGION.  153 

ening  character  !'  As  the  natural  consequence  of  going  through 
the  daily  and  Sabbath  routine  without  renewed  fire  from  the  altar, 
the  doctrines  of  the  Gospel  will  be  maintained,  while  the  assimila- 
tion of  our  character  to  their  heavenly  spirit  will  be  totally  neg- 
lected. And  in  the  absence  of  this  spiritual  character — what  is  our 
Ministry  more  than  a  beautiful  and  lifeless  mechanism,  unvisited  by 
the  Spirit  of  God,  and  unblest  with  the  tokens  of  its  acceptance  ? 

Upon  the  whole,  therefore,  we  observe  the  weighty  influence  of 
personal  character  upon  our  Ministrations.  "  Simplicity  and  godly 
sincerity,"  disinterestedness,  humility,  and  general  integrity  of  pro- 
fession— are  an  "  epistle  known  and  read  of  all  men."  Indeed  char- 
acter is  power.  The  laclc  of  it  must  therefore  blast  our  success, 
by  bringing  the  genuineness  of  our  own  rehgion,  and  the  practi- 
cal efficacy  of  the  Gospel,  under  suspicion.  Apart  also  from  the 
natural  effect  of  our  public  consistency,  there  is  also  a  secret  but 
penetrating  influence  diffused  by  the  habitual  exercise  of  our  prin- 
ciples. Who  will  deny,  that — had  he  been  a  more  spiritual  Chris- 
tian— he  would  probably  have  been  a  more  useful  Minister?  Will 
not  he,  who  is  most  fervent  and  abundant  in  secret  prayer,  most 
constant  in  his  studies,  most  imbued  with  his  Master's  spirit,  most 
single  in  his  object,  most  upright  and  persevering  in  the  pursuit  of 
it — be  most  honoured  in  his  work  ?  For  is  not  he  likely  to  be  fill- 
ed with  an  extraordinary  unction?  Will  not  he  speak  most  "  of 
the  abundance  of  Jiis  heart  ?"  And  will  not  his  flock  "  take  knowl- 
edge of  him,"  as  living  in  the  presence  of  his  God  ;  and  "  receive 
him"  in  his  pastoral  visits  and  pulpit  addresses,  "  as  an  angel  of 
God — even  as  Christ  Jesus  ?" 

felt  more  sensibly  by  us,  who  are  in  the  habit  of  directino;  our  arguments  to  others  ;  for 
it  always  requires  a  second,  a  separate,  and  an  unusual  effort  of  the  mind,  to  bring  back 
the  conclusion  upon  ourselves.  In  all  the  thoughts  and  study,  which  we  employ  upon 
our  arcruments,  what  we  are  apt  to  hold  continually  in  view,  is  the  effect,  which  they 
may  produce  upon  those  who  hear  or  read  them.  The  further  and  best  use  of  our  medi- 
tation (their  influence  upon  our  own  hearts  and  consciences)  is  lost  in  the  presence  of 
the  other.'     Sermon  on  the  dangers  of  the  Clerical  Character,  W^orks,  viii.  137 — 142. 

'  Massillon  speaks  with  awfhl  solemnity  of  the  case  of  a  formal  Minister — '  He  con- 
tracts a  callousness  by  his  insensible  way  of  handling  Divine  matters;  by  which  he  be- 
comes hardened  against  them,  and  by  which  he  is  so  far  put  out  of  the  reach  of  convic- 
tion, in  all  the  ordinary  means  of  grace,  that  it  is  scarce  possible  he  can  ever  be  awakened, 
and  by  consequence,  that  he  can  be  saved.''  Not  less  awful  is  the  language  of  Dr.  Owen — 
'  He  that  would  go  down  to  the  pit  in  peace,  let  him  obtain  a  great  repute  for  religion ; 
let  him  preach  and  labour  to  make  others  better  than  he  is  himself,  and  in  the  mean  tbme 
nes:Uct  to  humble  his  heart  to  ualk  u-Uh  God  in  a  manifest  holiness  and  usefulness:  and 
he  will  not  fail  of  his  end.''  Sermons  and  Tracts,  folio,  p.  47.  '  It  is  shocking'  (as  an 
old  writer  pointedly  remarks)  '  to  fall  into  hell  from  under  the  pulpit — how  much  more 
60  from  out  of  the  pulpit !  Is  it  supposed,  that  a  holy  office  makes  us  holy  1  Let  it  be 
remembered,  that  those  who  from  their  earliest  childhood  were  fed  with  consecrated  food, 
and  breathed  the  air  of  incense,  "were  sons  of  Belial — they  knew  not  the  Lord"  (1  Sam. 
ii.  12.)  Can  we  forget,  that  Judas  "fell  from  his  Apostleship,  that  he  might  go  to  his  own 
place  ?"  Acts  i.  25.  Does  not  every  unconverted  Minister  carry  about  with  him  in  his 
very  commission  his  own  sentence  of  condemnation  1     Blark  xvi.  16. 

20 


154  VIEW    OF    THE    CHRISTIAN    MINISTRY  I 


CHAPTER  IX. 

THE     DEFECT   OF  FAMILY  RELIGION;    AND    THE    WANT  OF  CON- 
NEXION OF   THE   minister's   FAMILY  WITH  HIS   WORK. 

The  qualifications  of  a  Christian  Bishop  apply  to  the  lower  or- 
ders of  the  Ministry.  And  not  among  the  least  important  are  those, 
which  mark  the  Minister  in  his  family.  '  A  family '  (as  Quesnel 
beautifully  observes)  '  is  a  small  diocese,  in  which  the  first  essays 
are  made  of  the  Episcopal-  and  Ecclesiastical  zeal,  piety,  and  pru- 
dence.'' If  therefore  "  a  man  know  not  how  to  rule  his  own  house, 
how  shall  he  take  care  of  the  Church  of  God  T^^  For  he  cannot 
reasonably  expect  to  perform  in  his  parish  the  work,  which  he  has 
not  cared  to  accomplish  at  home.  The  mark  set  upon  Eli's  family 
illustrates  the  necessity  of  the  regulation,  that  an  elder  must  be  one 
"  having  faithful  children."^  Though  he  cannot  convey  grace  to 
his  children,  at  least  he  can  enforce  restraint,  and  acquit  himself  of 
the  guilt  of  "  honouring  his  sons  before  God."*  He  can  inculcate 
upon  them  the  responsibility  of  promoting  his  Ministry  by  a  consist- 
ent conduct — thus  'adorning  not  only  their  Christian  profession,  but 
their  parent's  principles  ;  and  shewing,  that  the  principles  of  their 

1  Q.uesnel  on  1  Tim.  hi.  12. 

2  1  Tim.  iii.  5.  Our  Church  fully  recognizes  the  importance  of  this  subject,  in  demand- 
incT  of  each  of  her  candidates  for  the  holy  office  a  distinct  pledge  of  family  godliness. — 
'  Will  you  be  diligent  to  frame  and  fashion  your  own  selves  and  your  families  according 
to  the  doctrine  of  Christ,  and  to  make  both  yourselves,  and  them,  as  much  as  in  you  lieth, 
wholesome  examples,  and  patterns  to  the  flock  of  Christ  1  I  will  apply  myself  thereto, 
the  Lord  being  my  helper.'  Service  for  Ordination  of  Deacons.  '  This  is  the  injunction 
of  the  Apostle,  1  Tim.  iii.  12.  And  the  same  command  was  enforced  by  the  ancient  laws 
of  the  church,  which  were  much  stricter  concerning  Clergymen's  wives,  children,  and 
servants,  than  those  of  the  laity.  The  houses  of  Ministers  should  be  the  schools  of  vir- 
tue, little  emblems  of  a  church,  and  patterns  for  all  their  parishioners,  of  peace  and  good 
order,  sobriety,  and  devotion.'  Comber.  Compare  also  Dr.  Nicholls,  in  Bishop  Mant's 
notes  on  the  service. — It  was  a  frequent  petition  of  the  excellent  Philip  Henry  in  his 
family  worship  '  That  we  might  have  grace  to  carry  it,  as  a  Minister,  and  a  Minister's 
wife,  and  a  Minister's  children,  and  a  Minister's  servants,  should  carry  it ;  that  the  Min- 
istry might  In  nothing  be  blamed.'  Life,  p.  81.  The  testimony  on  this  point  of  one  of 
the  most  determined  enemies  of  Christianity,  is  also  remarkable.  The  emperor  Julian, 
in  endeavouring  to  re-establish  Paganism — and  accounting  (as  he  declares)  '  the  strict- 
ness and  sanctity  professed  by  Christians,  one  of  the  main  causes  of  the  prevalence  of 
their  taith — gives  directions  (unquestionably  copied  from  the  injunctions  to  the  primitive 
priesthood)  that  the  heathen  priests  should  be  men  of  serious  temper  and  deportment 
that  they  be  neither  expensive  nor  showy  in  their  dress — go  to  no  entertainments,  but 
such  as  are  made  by  the  worthiest  persons  never  be  seen  at  the  public  games  and  spec- 
tacles— and  take  care  that  their  wives  and  children  and  serraiils  he  pious  as  well  as  them- 
selves.' Fas  est  et  ab  haste  doceri.  Archbishop  Seeker  thus  briefly  applies  this  testimony, 
'  Let  not  (I  entreat  you)  this  apostate  put  you  to  shame.'  Jul.  Epist.  49,  ad  Arsac,  pp. 
430,  431.     Fragm.  Epist.  pp.  301—305.     Seckei^s  Charges,  pp.  244,  2-15. 

3  1  Sam.  ii.  17.  iii.  13,  \vith  Tit.  i.  5,  6.  <  1  Sam.  ii.  29. 


DEFECT    OF    FAMILY    RELIGION.  155 

father's  house  and  Ministry  are  the  rule  of  their  conduct,  and  their 
real  deliglit.'' 

Mr.  Herbert's  'Country  Parson'^  is  very  exact  in  the  governing^  of 
his  house,  making  it  a  copy  and  a  model  for  his  parish.  His  fam- 
ily is  a  school  of  religion.'  This  opens  a  wide  field  ;  including  daily 
family  worship — tlic  whole  circle  of  family  instruction — the  princi- 
ples of  education,  essentially  upon  a  scriptural  basis — -the  regulation 
of  conversational  habits — all  bearing  a  concurrent  testimony  to  the 
doctrine  of  the  pulpit  in  its  fullest  detail.  Habits  of  oi'der  also 
form  an  important  part  of  this  Christian  model — doing  every  thing 
at  its  proper  time — keeping  every  thing  to  its  proper  use—  putting 
every  thing  in  its  proper  place.  Regularity  in  the  payment  of  bills, 
and  a  strict  avoiding  of  debts — are  here  worthy  of  high  considera- 
tion. With  respect  to  children — we  must  be  careful  to  exhibit  a 
clear  practical  illustration  of  the  rules  of  order,  submission,  and  in- 
dulgence, which  we  give  to  our  people.  How  many  of  us  in  this 
point  are  wise  for  others,  and  yet  unwise  for  ourselves  !  Perhaps 
nowhere  are  we  so  liable  to  self-deception,  or  so  little  open  to  con- 
viction, as  in  the  management  of  children.  The  importance  of  or- 
der also  in  the  regulation  of  our  servants  is  most  obvious.  Let  them 
not  be  overburthened.  A  trifle,  spent  in  procuring  additional  help 
will  often  prevent  irritation,  confusion,  and  what  is  more  than  all, 
the  necessary  loss  of  the  private  duties  of  religion.  Let  conscien- 
tious attendance  upon  these  duties  be  encouraged — allowance  be 
made  for  infirmities — patience  and  forbearance  be  constantly  main- 
tained— sympathy  be  shown  in  all  their  trials  and  difficulties — fam- 
ily reading  be  followed  with  individual  instruction.  Thus  let  our 
Ministry  pervade  the  lower  departments  of  the  household,  consider- 
ing every  member  of  the  house  as  if  interested  in  their  temporal 
welfare,  and  responsible  for  the  care  of  immortal  souls. 

Bishop  Hooper's  palace  was  as  if  we  '  entered  into  some  church 
or  temple.  In  every  corner  thereof  there  was  some  smell  of  virtue, 
good  example,  honest  conversation,  and  reading  of  Holy  Scripture.'^ 
Of  Mr.  Joseph  Alleine  (an  admirable  pastor)  it  is  said — '  that,  as  he 
walked  about  the  house,  he  would  make  some  spiritual  use  of  every 
thing  that  did  occur,  and  his  lips  did  drop  like  the  honey-comb  to 
all  that  were  about  him.^  Philip  Henry's  family  oeconomy  exhib- 
ited the  most  beautiful  display  of  patriarchal  godliness,  simplicity, 

1  Richmond's  Life,  p.  294,  295.  The  Mosaic  law  severely  punished  the  transgression 
of  the  Priest's  daughter,  for  the  disgrace  which  she  thus  brought  upon  the  holy  office. 
Lev.  xxi.  9.  2  Chap.  x. 

3  Clark's  Marrow  of  Ecclesiastical  History,  p.  222,  and  Fox's  Acts  and  Monuments, 
vi.  644. 

*  Alleine's  Life  and  Letters,  pp.  97 — 100. 


156  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

and  order — "  commanding  his  children  and  household  after  him, 
that  they  should  keep  the  way  of  the  Lord,  to  do  judgment  and 
justice,"!  These  are  fine  models  of  a  domestic  Minister — the  pas- 
tor of  "  the  Church  in  his  own  house." 

A  Minister  is  indeed  "  a  city  set  upon  an  hill,  that  cannot  be  hid." 
He  must  expect  not  only  his  personal  character,  but  his  household 
arrangements — the  conduct  of  his  wife,  the  dress  and  habits  of  his 
children  and  servants,  his  furniture,  and  his  table — to  be  the  subject 
of  a  most  scrutinizing  observation.  Thus  the  correctness  of  our 
family  system  becomes  to  a  great  extent  the  standard  of  our  parish ; 
while  its  inconsistencies  too  often  furnish  excuse  for  the  neglect  of 
duty,  or  the  positive  indulgence  of  sin.  The  detail  of  family  relig- 
ion is  also  a  component  part  of  our  Ministry ;  inculcating  principles 
of  parental  restraint  and  dutiful  subjection — of  constant  instruction 
and  superintendence — of  precept  illustrated  by  example — and  of  the 
daily  exercise  of  Christian  self-denial,  holiness,  cheerfulness,  and 
love.  Now,  (as  men  are  influenced  much  more  by  what  they  see, 
than  by  what  they  hear)  if  the  parsonage  does  not  show  the  pat- 
tern as  well  as  the  doctrine,  exhortations  from  thence  will  only  ex- 
cite the  ridicule  of  the  ungodly,  and  confirm  them  in  their  habits 
of  sin.  How  different  must  be  our  parochial  influence,  where  the 
several  members  of  our  families  appear  as  servants  of  God,  or  the 
children  of  this  world  !  Often  has  a  worldly  stamp  upon  the  domes- 
tic cBconomy  utterly  paralyzed  the  power  of  a  faithful  Ministration, 
even  with  the  seal  of  personal  consistency.'  It  is  therefore  of  great 
moment  to  repress  all  expensiveness  of  habits,  studied  attention  to 
ornament,  and  every  mark  of  "  the  course  of  this  world's"  pleasure 
or  vanity — not  only  or  chiefly  upon  the  ground  of  pecuniary  incon- 
venience, but  from  their  injurious  impressions  upon  our  people. 

The  Apostle  notices  the  example  of  the  Minister's  wife  in  gravity, 

1  Gen.  xviii.  19.  Compare  Philip  Henry's  Life,  pp.  82 — 86.  Cotton  Mather's  family 
picture  is  less  known.  He  prayed  for  each  of  his  children  distinctly,  and  interested  them 
early  with  engaging  stories  from  Scripture,  as  the  vehicle  of  inculcating  lessons  of  prac- 
tical usefulness.  He  had  always  a  word  for  them,  when  they  fell  in  his  way.  Their 
habits  of  secret  prayer  were  early  formed,  and  often  brought  to  mind — '  Child,  don't  for- 
get every  day  to  go  alone  and  pray,  as  you  have  been  taught.'  He  endeavoured  to  en- 
large their  minds  in  Christian  love,  by  engaging  them  daily  in  some  '  essay  to  do  good ' 
for  one  another.  He  encouraged  and  commended  them,  when  he  saw  them  take  pleasure 
in  it ;  and  let  them  know,  that  a  backwardness  to  it  was  highly  displeasing  to  him.  When 
they  were  old  enough,  he  would  take  them  alone,  one  by  one ;  and  after  many  affectionate 
and  solemn  charges,  to  fear  God,  to  love  Christ,  and  to  hate  sin,  he  would  let  them  wit- 
ness his  earnest  melting  prayers  on  their  account.  He  catechised  them  on  every  part  of 
the  Gospel,  turning  every  truth  into  a  question ;  as  the  best  way  of  gaining  their  atten- 
tion, of  informing  their  minds  upon  it,  and  applying  it  to  their  hearts.  It  is  no  wonder, 
that  such  diligence  in  the  domestic  Ministry  were  associated  wdth  uncommon  power  in 
his  public  work.  The  pattern  expounded  the  doctrine  with  irresistible  force  of  applica- 
tion and  encouragement. 

2  See  some  striking  matter  of  conviction  on  '  suspicious  appearances  in  a  Minister's 
Family,'  in  '  Negative  Rules  given  to  a  Young  Minister.' — Cecil's  Remains. 


THE    minister's    WIFE.  157 

self-control,  sobriety  of  deportment,  and  faithful  exhibition  of  rela- 
tive and  public  duties,  in  connexion  with  our  great  object.'  And 
of  such  importance  is  this  considered,  that,  '  in  the  Protestant 
churches  of  Hungary,  they  degrade  a  pastor,  whose  wife  indulges 
herself  in  cards,  dancing,  or  any  other  public  amusements,  which 
bespeak  the  gaiety  of  a  lover  of  the  world  rather  than  the  grav- 
ity of  a  Christian  matron.  This  severity  springs  from  the  sup- 
position, that  the  woman,  having  promised  obedience  to  her  hus- 
band, can  do  nothhig  but  what  he  either  directs  or  approves. 
Hence  they  conclude,  that — example  having  a  greater  weight  than 
precept — the  wife  of  a  Minister,  if  she  is  inclined  to  the  world,  will 
preach  worldly  compliance  with  more  success  by  her  conduct,  than 
her  husband  can  preach  the  renunciation  of  the  world  by  the  most 
solemn  discourses.''^ 

But — besides  this  domestic  consistency — there  is  a  superadded 
obligation  of  direct  subserviency  to  our  great  work.  It  was  well 
said  by  one,  whose  completeness  of  Ministration  gave  just  weight 
to  his  remark — that  '  a  clergyman^s  family^  house,  occupations, 
and  every  thing  connected  with  him,  should  be  consistent ;  and  all 
family  arrangeinents  made  subordinate  to  his  parochial  duties,^^ 
— (of  course  with  due  regard  to  prudential  considerations)  so  as 
to  allow  the  largest  scope  for  the  various  exercises  of  his  pastoral 
work. 

How  momentous  therefore  is  the  responsibility  of  the  Minister's 
married  choice  !  Apart  from  the  Scriptural  rule  of  a  Christian's 
decision — "  Only  in  the  Lord  "* — there  are  motives  of  a  less  selfish 
character,  that  should  influence  his  determination.  The  tone  of  his 
Ministry  will  be  formed,  or  moulded,  by  this  critical  change  of  cir- 
cumstances. He  will  not  be  the  man  he  was :  he  will  be  under  the 
constraint  of  new  inclinations  and  principles  of  action.^  '  Many 
immortal  souls ' — as  an  aged  Minister  reminded  a  younger  brother 
on  this  matter — '  are  deeply  interested  in  the  step  which  you  are 
now  taking.'  And  in  truth — if  his  flock  is  not  benefited  by  this 
new  relation,  it  must  suffer  loss.     Even  a  godly  connexion  without 

1  1  Tim.  iii.  11. 

2  Fletcher's  Portrait  of  St.  Paul,  p.  129,  note — '  A  Minister's  public  labours  are  inti- 
mately connected  with  his  private  and  domestic  consolations.  A  Minister's  wife  may  be 
a  main-spring  of  encouragement  or  discouragement  to  her  husband  in  all  his  arduous  and 
anxious  occupations  for  the  good  of  his  flock.  On  her  example  and  demeanour  very  much 
may  often  depend.' — Letter  of  Rev.  L.  Richmond  to  his  daughter,  on  the  day  of  her  mar- 
riage to  a  Clergyman.     Life,  p.  511. 

3  The  late  excellent  Rev.  H.  C.  Ridley's  '  Parochial  Duties  practically  illustrated ' — 
(Seeleys  and  Hatchard,) — a  most  interesting  and  exciting  sketch  of  Ministerial  devo- 
tedness. 

<  1  Cor.  vii.  39.  s  ibid.  32,  33. 


158  VIEW    OP    THE    CHRISTIAN    MINISTRY  : 

experience,  sympathy,  or  helpfulness,  (whether  arising  from  natural, 
adventitious  or  spiritual  causes)  must  cripple  his  energies  ;  and  he 
will  be  less  of  a  Minister  than  before — less  excited,  less  interested;" 
less  unfettered,  less  efficient.^  Surely  therefore,  if  he  should  stamp 
his  every  act  not  only  with  the  impress  of  a  Christian,  but  with  the 
high  dignity,  singleness,  and  elevation  of  his  sacred  office — how 
much  more  this  ac^— the  crisis  of  his  course,  the  grand  momentum 
of  his  future  operations  !  If  the  sense  of  his  awful  responsibility 
has  ever  awakened  the  complaint—"  I  am  not  able  to  bear  all  this 
people  alone,  because  it  is  too  heavy  for  me,"  may  he  not  expect  in 
the  course  of  Providence,  and  in  answer  to  prayer,  the  gift  of  one, 
who  may  stand  to  him  as  the  seventy  elders  of  Israel  to  Moses — 
endued  with  his  spirit,  for  the  express  purpose  of  "  bearing  the  bur- 
den of  the  people  with  him,  that  he  hear  it  not  himself  alone  ?"2 
There  is,  or  ought  to  be,  this  difference  between  a  Christian  and  a 
Ministerial  choice.  A  Christian  wants  a  helpmeet  for  himself — 
a  Minister  w^aiits  besides  a  yoke-fellow  in  his  work:  he  wants  for 
his  people  as  well  as  for  himself.  It  cannot  be  doubted,  that  our 
work  has  been  greatly  weakened  by  the  dissociation  of  the  Min- 
ister's wife  from  the  service  of  God.  In  every  sphere  there  are  de- 
partments peculiarly  fitted  for  her.  Circumstances  of  propriety  of- 
ten (as  in  the  female  department  of  instruction)  hinder  the  Minister 
from  embracing  the  whole  extent  of  his  sphere.  Added  to  which, 
a  press  of  labour,  and  the  distraction  of  a  multitude  of  interfering 
engagements,  demands  the  counsel  and  active  services  of  a  true 
yoke-fellow.  A  mistake  therefore  made  in  the  original  choice  of  a 
partner,  and  a  want  of  sense  of  female  responsibihty,'  leaves  much 

1  '  It  is  scarcely  to  be  calculated,'  (remarks  Mr.  Cecil)  '  what  an  influence  the  spirit  of 
a  Minister's  wife  will  have  on  his  own,  and, on  all  his  Ministerial  affairs.  If  she  come 
not  up  to  the  full  standard,  she  will  so  far  impede  him,  derange  him,  unsanctify  him.  If 
there  is  such  a  thing  as  good  in  the  world,  it  is  in  the  Ministerial  office.  The  affairs  of 
this  employment  are  the  greatest  in  the  world.  In  prosecuting  these  with  a  right  spirit, 
the  Minister  keeps  in  motion  a  vast  machine ;  and  such  are  the  incalculable  consequen- 
ces of  his  wife's  character  to  him,  that,  if  she  assist  him  not  in  urging  forward  the  ma- 
chine, she  will  hang  as  a  dead  weight  upon  its  wheels.' — Cecil's  Remains, 
i  2  See  Numb.  xi.  11 — 17,  with  Prov.  xviii.  22;  xix.  14.  Mr.  Baxter  thus  solved  the 
question — '  Ought  a  clergyman  to  marry  V  '  Yes  ;  but  let  him  think,  and  think,  and  think 
again  before  he  does  it.'  '  Quod  statuendum  est  semel,  deliberandum  est  diu.'  Adherence 
to  this  rule,  acted  out  in  prayer  for  Divine  direction,  will  be  not  less  instrumental  to  per- 
sonal comfort  than  to  ministerial  usefulness. 

3  Let  us  mark  the  female  obligations  of  the  Ministry,  at  once  confirmed  and  encouraged 
by  a  death-bed  testimony — '  When  eternity  was  full  in  view,  and  when  she  expected  to 
stand  shortly  before  the  bar  of  God,  she  could  and  did  say — '  I  have  laboured  for  the  par- 
ish :  yes,  I  have  laboured  for  the  parish ;  and,  if  the  Lord  spare  my  life,  I  will  labour 
more  for  it  than  I  have  ever  yet  done.'  Funeral  Sermon  for  Mrs.  Bolland,  wife  of  Rev. 
W.  Bolland,  Swinehead,  Lincolnshire.  This  instance,  among  many  others,  may  show, 
that,  if  fliere  is  no  expre6s  letter  of  Scripture  requirement  upon  the  subject,  the  obligation 
is  acknowledged,  and  felt  to  be  legitimately  inferred  from  the  post,  which  the  Minister's 
wife  officially  and  relatively  occupies  in  the  Church  of  Christ.     Another  instructive  in- 


THE    minister's    WIFE.  159 

of  the  ground  unbroken,  or  imperfectly  cultivated  ;  and  much 
promise  of  an  abundant  harvest  is  blighted.  Over  maternal,  re- 
sponsibility there  is  indeed  no  control.  But  may  not  time  (the  ex- 
tent of  which  indeed  conscience  must  determine)  be  redeemed  for 
the  work  of  the  Lord,  without  intrenching  upon  other  most  imper- 
ative claims  ?  Should  not  the  wife  aspire  to  the  honour  of  being 
a  spiritual  as  well  as  a  natural  mother?  Should  she  have  no  con- 
nexion with  her  husband's  spiritual  family  ?  Should  she  not  de- 
sire to  be  a  partner  of  his  Ministry,  as  well  as  of  his  life  ?  Is  she 
content,  by  withdrawing  from  his  public  work,  to  siiare  but  half 
his  sympatJiy^  to  bear  but  a  very  small  portion  of  his  burdens  ? 
Her  characteristic  should  be  that  main  feature  of  the  gospel — a 
disciple  of  the  cross.  In  uniting  herself  to  a  Christian  Minister, 
she  has  boimd  herself  to  his  work  and  to  his  cross  ;  and  must  ex- 
pect— as  far  as  she  appears  by  her  husband^s  side — not  only  to 
sympathize,  but  actually  to  share,  in  the  double  measure  of  hard- 
ness, misrepresentation,  and  reproach,  portioned  out  to  the  faithful 
servant  of  God  :  trials,  that  will  exercise  all  that  love,  humility,  pa- 
tience, and  self-denial  that  constitute  the  spirit  of  the  cross.  No- 
thing connected  with  her  can  be  neutral.  A  cold  indifference  to 
the  advancement  of  her  husband's  Ministry,  or  to  the  line  of  con- 
duct best  adapted  to  strengthen  his  interest — or  even  a  weariness 
of  his  work,  must  clog  the  wheels  of  the  machine,  instead  of  sup- 
plying oil,  for  its  accelerated  progress.  Any  lack  also  of  kindness 
or  consideration  on  her  part  widens  the  distance  between  the  pastor 
and  his  flock  ;  and  restrains  much  Ministerial  communication,  which 
would  have  been  productive  of  mutual  advantage.  On  the  other 
hand,  a  natural  spirit  of  conciliation  and  flow  of  sympathy  draws 
out  with  freedom  much,  that  otherwise  had  been  restrained  ;'  and 
an  additional  bond  of  reciprocal  attachment  is  thus  formed  between 
the  father  and  his  numerous  family.  Thus  is  the  confidence  of 
the  female  part  of  our  charge  obtained — opening  to  us  a  most  in- 
teresting medium  of  pastoral  intercourse,  and  a  most  valuable 
pledge  of  permanent  and  extensive  fruit.  Indeed  the  Aveight  of  fe- 
male responsibility  has  sometimes  sustained  the  dignity  and  useful- 
ness of  the  office,  even  where  the  Minister's  personal  character  ha| 
been  under  a  cloud  ;  and  in  some  instances  it  may  be  doubted, 

stance  may  be  seen  in  Memoirs  of  Mrs.  J.  Bickersteth,  Acton,  Suffolk — by  her  beloved 
partner.  A  small  work — '  Hints  to  a  Clergyman's  Wife,'  will  supply  many  valuable 
suggestions. 

f  Cotton  Mather  mentions  an  interesting  instance  of  this  in  a  Minister's  wdfe — that  the 
women  would  freely  '  open  their  griefs '  to  her ;  '  who,  acquainting  her  husband  with 
convenient  intimations  thereof,  occasioned  him  in  his  public  Ministry  more  particularly 
and  profitably  to  discourse  on  those  things  that  were  of  everlasting  benefit.'  Mather's 
New  England,  Book  iii.  p.  17. 


160  VIEW    OP    THE    CHRISTIAN    MINISTRY: 

whether  the  pastor  or  his  wife'  were  more  useful  in  their  respective 
labours.  It  is  however  important,  that  in  the  general  system  each 
should  keep  to  their  own  department.  Interference  hurts  the  inde- 
pendence, and  weakens  the  influence  of  both.  But  happy  indeed 
is  the  pastor,  whose  partner  is  thus  the  mother  of  his  people,  as  well 
as  the  director  and  guardian  in  his  family.  Happy  indeed  must  he 
be,  in  offering  his  grateful  acknowledgment  for  this  special  mercy  to 
himself  and  to  his  flock. 

May  the  Writer  be  permitted  further  to  suggest,  that  the  pastor's 
family  worship — like  the  edifying  exercises  of  Philip  Henry^  and 
Mr.  Scott,3  should  bear  the  character  of  a  daily  Ministration  ?  A 
spiritual  habit  of  prayer  and  meditation  is  however  needed  to  ren- 
der this  social  worship  an  enriching  means  of  instruction.  We 
must  guard  against  formality.  We  must  keep  alive  faith  and  ex- 
pectation as  the  spring  of  life.  An  occasional  mixture  of  catechet- 
ical instruction  will  give  an  useful  variety  to  the  course.  Large 
portions  of  Scripture  also  would  encourage  and  direct  a  more  dili- 
gent and  extended  search  of  the  sacred  field.  A  large  heart  in  in- 
tercessory prayer — embracing  the  universal  church,  and  the  neces- 
sities of  a  fallen  world — is  of  the  highest  moment.  The  full  expan- 
sion of  this  exercise  of  love  inculcates  upon  our  families  impoi'tant 
practical  obligations,  and  introduces  them  into  a  sphere  of  privi- 
leged usefulness. 

This  Ministration,  however,  obviously  includes  something  be- 
yond the  formal  routine — familiar,  close,  and  affectionate  exhorta- 
tion— a  circle  of  instruction,  that  might  profitably  extend  beyond 
the  bounds  of  the  parsonage,  to  any  who  were  willing  to  improve 
the  advantage.  The  mere  reading  of  an  exposition,  however  ex- 
cellent, scarcely  rises  to  the  responsibility  of  this  service  ;  nor  is  it 
likely  to  be  impressive  in  effect.  For  no  foreign  aid  can  supply,  in 
the  manner  or  matter  of  address,  that  adaptation  to  the  different 
shades  of  character,  and  the  ever-varying  circumstances  of  the  fam- 
ily, which  seems  necessary  to  give  interest  to  the  daily  repetition  of 
the  social  worship.  The  family  use  of  Mr.  Scott's  Commentary 
was  probably  intended  chiefly  for  the  assistance  of  the  laity,  or  (in 
the  clerical  use  of  the  w^ork)  to  supply  solid  and  useful  materials  for 
free  exposition.  The  Ministerial  qualification — "  apt  to  teach,"  and 
the  character  of  '•'  a  scribe  instructed  unto  the  kingdom  of  heaven," 

1  When  the  late  Bishop  Turner  was  a  parish  priest,  no  less  than  eleven  instances  of 
decided  conversion  crowned  the  self-denying  labours  of  a  minister's  wife. 

2  Philip  Henry's  Life,  pp.  7'2 — 81.  Mr.  Wesley,  in  recommending  Philip  Henry's 
Life  to  his  people,  pointed  out  his  mode  of  conducting  family  worship  as  a  pattern. 

s  Scott's  Life,  pp.  71—76. 


WANT    OF    FAITH.  161 

suppose  an  ability  to  "  bring  forth  out  of  our  treasure  things  new 
and  old,"  for  daily  as  well  as  Sabbath  Ministrations.'  Oh  !  how 
do  we  need  the  spirit  of  prayer,  and  the  active  habit  of  faith,  to 
maintain  our  watchfulness  in  "neglecting  not,"  and  our  dihgence 
in  "  stirring  up,"  for  daily  use,  "  the  gift  of  God,  that  is  in  us  by  the 
putting  on  of  hands  '."^  Every  fresh  exercise  links  us  to  our  peo- 
ple with  "  a  cord"  of  reciprocal  feeling,  that  "  is  not  quickly  broken:" 
and  opens  their  hearts  to  the  reception,  and  the  more  established 
enjoyment,  of  the  truth.  Every  sphere  of  parochial  labour  thus  be- 
comes an  overspreading  "  shadow,"  inviting  our  people  to  "  dwell 
under  it  j"^  so  that,  in  the  recollection  of  its  enhvening  refreshment, 
they  are  ready  to  adopt  Philip  Henry's  exclamation  at  the  close  of 
the  Sabbath — '  Well ;  if  this  be  not  the  way  to  heaven,  I  do  not 
know  what  is.'« 


CHAPTER  X. 


WANT     OF     FAITH. 


The  Baptist  Missionary  Society  was  raised  upon  two  simple 
ideas,  suggested  by  Dr.  Carey,  in  a  sermon  upon  Isaiah  liv.  2,  3, 
shortly  before  his  embarkation  for  India — •  Expect  great  things  ; 
attempt  great  things.'  This  expectation  is  the  life  of  faith — the 
vitality  of  the  Ministry — that  which  honours  God,  and  is  honoured 
by  God.  All  our  failures  may  be  ultimately  traced  to  a  defect  of 
faith.  We  ask  but  for  httle,  we  expect  but  little,  we  are  satisfied 
with  little  ;  and  therefore  we  gain  and  do  but  little.^  Our  Saviour 
called  this  principle  into  exercise  in  almost  all  his  miracles,  and  his 
almighty  power  appeared  (so  to  speak)  to  be  fettered  by  the  influ- 
ence of  unbelief.^  This  power  of  faith  in  outward  miracles  seems 
intended  to  encourage  its  exercise  with  respect  to  the  greatest  of  all 
miracles — the  conversion  of  the  soul.     Indeed  no  limit,  except  the 

1  1  Tim.  iii.  2.  Matt.  xiii.  52.  An  American  divine  encouraged  his  son  to  these 
famihar  exercises  with  the  assurance,  that  he  had  found  as  much  advantage  by  them 
as  by  most  of  his  other  studies  in  divinity  :  adding,  that  he  looked  upon  it  as  the 
Lord's  gracious  accomplishment  of  that  word — "  Shall  I  hide  any  thing  from  Abra- 
ham 1  For  I  know  Abraham,  that  he  will  command,"  &c.  Mather's  New  England, 
iii.  150.  • 

2  1  Tim.  iv.  14.    2  Tim.  i.  6.  3  Alluding  to  Hos.  xiv.  7. 
*  Philip  Henry's  Life,  p.  192. 

5  Mr.  Scott  remarks,  in  a  letter  to  his  son — '  I  must  be  allowed  to  think,  that  we  have 
not  success,  because  we  ask  not,  and  do  not  stir  up  others  to  expect  and  ask  the  blessing 
from  God  only.'     Life,  p.  393. 

6  Comp.  Matt.  viii.  2,  3.  ix.  2.     Mark  xi.  22,  23,  with  Matt.  xiii.  58.     Mark  vi.  5,  6. 

21 


162  VIEW    OP    THE    CHRISTIAN    MINISTRY  : 

sovereign  will  of  God,  bounds  the  warranted  expectation  of  believing 
prayer.'  The  dispensations  of  gra.ce  are  established  upon  this 
rule — "  According  to  your  faith  be  it  unto  you."*  The  life  of 
faith,  therefore,  is  the  life  of  the  Minister's  work,  and  the  spring  of 
his  success. 

A  confidence,  indeed,  that  has  no  foundation  in  the  Divine 
promise,  is  not  faith,  but  fancy.  But  the  ground  of  Ministerial 
faith  is  the  engagement,  purpose,  and  promise  of  God — "  The 
zeal  of  the  Lord  of  Hosts  shall  perform,  this."^  Much  would 
be  expected  from  this  determined  and  fervid  principle  in  human 
hearts,  though  so  often  misguided,  disproportionate,  and  uncertain. 
But  how  overwhelming  is  the  thought  of  this  affection  possessing 
the  heart  of  God — of  the  deep  interest  of  his  infinite  mind  in  the 
progress  of  the  kingdom  of  his  dear  Son — his  thoughts  engaged  in 
it — his  unsearchable  plans  embracing  it,  and  controlling  all  the 
mighty  movements  of  the  world  to  subserve  this  main  design  ! 
How  solid  therefore  is  the  rock,  on  which  the  Christian  Ministry 
rests  as  the  grand  engine  for  the  accomplishment  of  the  purposes 
and  promises  of  God  !* 

The  extreme  difficulty  of  the  exercise  of  faith  is  not  however 
readily  apprehended.  Sometimes  we  see  a  faint  and  sinking 
heart,  where  better  things  might  have  been  expected.  Jeremiah's 
case  is  most  instructive  to  young  Ministers — bold  in  public,  but 
giving  way  in  secret ;  full  of  compassionate  weepings  over  tlie 
misery  of  his  people,  but  "  pressed  above  measure "  under  the 
power  of  his  unbelief* 

Self-dependence  is  the  grand  hindrance  to  our  efficiency.  Our 
glorious  Head  "  hath  the  residue  of  the  Spirit,"  as  the  fountain 
and  grand  repository  for  his  Ministers.*  But,  apart  from  the  con- 
stant supply  from  his  fulness,  who  are  we,  to  call  the  dead  to  arise 
to  a  new  and  spiritual  life  ?  Where  is  the  quickening  virtue  in- 
nate in  our  agency  ?  To  lean  upon  human  instrumentality,  in- 
stead of  the  Almighty  power — is  like  Elisha  trusting  in  his  staff, 
instead  of  his  Master'' — presumption,  which  will  bring  us  under 
the  humbUng  rebuke  of  our  jealous  God.  Again,  a  lack  of  godly 
simplicity  shews  itself  in  a  trust  to  hopeful  appearances,  rather 
than  to  the  full  and  faithful  promises  of  our  God.  We  are  ready 
to   say  of  some  bright   momentary  prospect — "  This  same  shall 

1  Comp.  Matt.  xxi.  22.     1  John  v.  14,  15.  2  ibid.  ix.  20.  3  isaiah  ix.  7. 

*  Calvin  remarks  on  this  ground,  that  Ministers  should  go  up  into  the  pulpit  to  preach 
the  word  of  God  in  his  name,  with  that  strength  of  faith  as  to  be  assured,  that  their  doc- 
trine can  no  more  be  overthrown  than  God  himself     Comment  on  2  Cor.  iii. 

5  Compare  Jer.  ix.  with  xx.  &c. 

6  Mai.  ii.  15.  Compare  Col.  i.  19,  with  John  i.  14,  16.  iii.  34.  ^  See  2  Kings  iv.  31, 


WANT    OF    FAITH.  163 

comfort  us  concerning  our  work  :"•  so  that,  when  "  we  see  not 
our  signs  :'^^  or  wlien,  "  as  the  morning  cloud  and  the  early  dew," 
they  have  "gone  away,"  we  are  on  the  verge  of  despondency. 
Now  if  the  promises  were  the  ground^  and  favourable  appearances 
only  the  encouragements  of  our  liope,  our  minds  would  be  pre- 
served in  an  equipoise  of  faith  ;  dependent  and  sustained  under 
every  variation  of  circumstance  :  "  rejoicing  in  hope"  amid  the 
withering  blasts  of  disappointment ;  and  even  "  against  hope  be- 
lieving in  hope,  strong  in  faith,  giving  glory  to  God."  Bvit  the 
want  of  a  due  recollection  makes  it  more  easy  to  exercise  a  per- 
sonal than  a  Ministerial  faith,  though  the  warrant  in  both  cases  is 
the  same  ;  though  the  principle  of  faith  is  of  equal  power  of  appli- 
cation to  every  exigency  ;  and  though  the  training  for  the  disci- 
phne  of  the  Ministerial  warfare  is  the  fruitful  result  of  our  personal 
trials. 

The  main  diffitulty,  therefore,  is  not  in  our  work,  but  in  our- 
selves ;  in  the  conflict  with  our  own  unbelief,  in  the  form  either 
of  indolence  or  of  self-dependence.  When  faith  is  really  brought 
into  action,  the  extent  and  aggravation  of  the  difficulty  (even  were 
it  increased  an  hundred-fold)  is  a  matter  of  little  comparative  mo- 
ment. Difficulties  heaped  upon  difficulties  can  never  rise  to  the 
level  of  the  promise  of  God.  To  meet  the  trembling  apprehen- 
sions— "  Who  is  sufficient  for  these  things  ?"  the  answer  is  ready 
— "  Our  sufficiency  is  of  God."^  There  is  a  link  in  the  chain  of 
moral  causes  and  effects,  which  connects  the  helplessness  of  the 
creature  with  the  Omnipotence  of  God,  and  encourages  the  crea- 
ture to  attempt  every  thing  in  the  conscious  inability  to  do  any 
thing  :  and  thus  "  in  weakness"  thoroughly  felt,  Divine  "strength 
is  made  perfect."*  It  is  equally  important  to  feel  our  abasement, 
and  to  maintain  it  with  a  corresponding  and  proportionate  exercise 
of  faith.  Let  us  lie  low,  but  let  us  look  high  ;  let  us  realize  our 
weakness  and  strength  at  the  same  moment;  let  there  be  a  remem- 
brance, as  well  as  a  present  exercise  of  faith.  The  Apostle  supported 
his  mind  imder  the  pressure  of  his  responsibilities,  not  merely  by 
his  general  interest  in  his  Master's  all-sufficiency,  but  by  the  recol- 
lection of  what  it  had  wrought  in  him.^  This  recollection  will 
assure  us  of  the  sufficiency  of  Almighty  grace  ;  and  that,  though 
the  work  immensely  exceeds  all  human  resources,  the  power  and 
promise  of  God  are  fully  equal,  and  faithfully  pledged,  to  the  exi- 
gency.    No  difficulty  is  therefore  insurmountable.     Our  Lord  has 

>  Gen.  V.  29.  2  Psalm  Ixxiv.  9.  3  2  Cor.  ii.  16.  iil.  4. 

<  '2  Cor.  xii.  9.  s  ibiJ.  Ui.  5,  6 — "who  also  hath  made  us"  &c. 


164  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

invested  the  principle  of  faith  with  his  own  Omnipotence.*  The 
least  grain  will  remove  a  mountain  from  its  place.'^  What  then 
would  not  a  large  grain — what  would  not  many  grains — do  ?  If 
the  weakest  exercise  is  so  mighty,  what  might  not  be  expected 
from  the  habit  of  faith  ?  May  we  be  always  sending  up  the  dis- 
ciples' prayer — "  Increase  our  faith  !"^ 

But  to  apply  its  operations  to  the  different  departments  of  our 
work — If  the  Ministry  be  a  spiritual  employment,  it  must  be  con- 
ducted on  spiritual  principles.  Faith,  therefore,  belongs  to  every 
part  of  it.  It  is  the  mainspring  and  the  regulator  :  it  enters  into 
every  wheel  and  pivot  of  the  machine.  The  power  or  the  want 
of  it  is  felt  at  every  single  point,  enlivening  or  paralyzing  the  work. 
Thus  i7i  preachmg — how  encouraging  are  the  recollections,  that 
we  are  nothing,  but  we  hold  the  rod  of  God's  power  in  our  hand — 
that  his  presence  is  pledged  to  bless  our  word — and  that  our  poor 
Ministrations  of  his  all-powerful  Gospel  are  the  appointed  means 
of  gathering  and  edifying  his  Church  !^  It  is  faith  also,  that  gives 
a  tone  of  boldness  to  our  public  addresses. ^  We  cease  to  fear  the 
face  of  man,  when  we  realize  the  power  and  presence  of  God. 
Men  of  faith  are  the  most  successful  preachers.  Whitfield  is  said 
to  have  seldom  preached  without  the  seal  of  conversion  to  his 
message— Such  is  the  effect  of  a  simple  reliance  on  the  power  of 
God  !  On  the  other  hand,  a  formal  preaching  of  Evangelical 
truth,  being  without  faith,  is  wholly  unproductive.  And  may  we 
not  also  trace  the  barrenness  even  of  an  earnest  Ministry  to  the 
same  source — a  want  of  practical  conviction  that  the  work  is  of 
God  ?  Does  not  sometimes  a  dependence  upon  our  accurate  expo- 
sitions, forcible  illustrations,  or  powerful  and  persuasive  arguments, 
lead  us  to  forget,  "  that  the  excellency  of  the  power  is  of  God,  and 
not  of  us  ?"*  Do  we»never  feel  as  if  our  light  must  open  our  peo- 
ple's eyes — as  if  they  must  see,  be  convinced,  and  persuaded  ? 
The  use  of  means  honours  the  work  of  the  Spirit.  But  depend- 
ance  upon  m^eans  obscures  his  glory,  and  therefore  issues  in  un- 
profitableness. Again — in  our  parochial  visitation — how  much 
more  natuial  is  it  to  speak  from  our  own  mouth  than  from  God's  ! 
How  hard  to  maintain  the  habitual  simplicity  of  faith — looking 
for  the  "  wisdom  that  is  profitable  to  direct ;"  for  the  word  of  sea- 
sonable doctrine,  reproof,  or  consolation  to  the  several  cases  of  our 

1  Mark  ix.  23. 

2  Compare  Matt.  xvii.  20.  '  There  are  perhaps,  but  few  Ministers  of  Christ,'  (observes 
Q,u»snel  on  this  verse)  '  to  whom,  on  their  addresses  to  him  in  prayer,  he  might  not  an- 
swer :  that  the  weakness  of  their  faith  is  an  hindrance  to  the  conversion  and  improve- 
ment of  souls.'  2  Luke  xvii.  5.  *  See  1  Cor.  i.  21. 

5  Compare  2  Peter  ii.  5.  with  Heb.  xi.  27.     Acts  iv.  24,  31.  6  2  Cor.  iv.  7. 


WANT    OF    FAITH.  165 

people  !  In  our  Sunday  Schools  also — how  soon  do  our  hands 
hang  down  "  in  the  work  !"  We  "  cast  our  bread  upon  the  wa- 
ters," with  but  faint  hope  of  "  finding  it  after  many  days."*  We 
are  ready  to  think,  that  nothing  is  done,  because  we  do  not  see  all 
that  we  want — in  immediate  fruit,  visible  progress,  or  thankful  re- 
turns. In  discouraging'  instances  in  our  visitation  of  the  sick 
— how  grievously  do  we  fail  in  the  recollection  of  the  sovereign 
fi'eeness  of  Divine  grace,  to  resist  despondency,  and  keep  alive 
expectation  ;  to  go  on  waiting — pleading — hoping  to  the  last ! 
And  is  not  here  the  secret  of  our  want  of  success  ?  As  we  "  walk" 
— so  must  we  work, — "  by  faith,  not  by  sight ;"  in  diligence  im- 
proving what  is  already  given,  in  expectation  looking  for  a  larger 
blessing. 

Of  some  departments  of  our  work,  however,  (such  as  the  visiting 
of  the  sick,  or  the  instruction  of  the  young)  we  are  apt  to  say — '  I 
have  no  gift,  no  talent  for  it.'  But  surely  dependance  upon  the 
promise  of  heavenly  wisdom  would  obtain  a  competent  measure  to 
meet  the  demand.^  Or  should  it  even  be  withheld,  how  profitable 
would  be  that  humbling  exercise  of  faith — "  most  gladly  to  glory 
in  our  infirmities,  that  the  power  of  Christ  may  rest  upon  us  '."^ 
But  nothing  is  more  paralyzing  to  faith — nothing  more  clogs  the 
wheels  of  exertion,  than  repining  indolence  indulged  under  the 
cover  of  humility.  Sometimes  in  seasons  of  despondency  we  feel, 
as  if  we  had  been  of  no  use  in  the  work,  because  no  present  fruit 
springs  up  before  us.  But  does  not  the  promise  of  God  warrant  us 
to  make  the  greatest  attempts  with  the  fullest  assurance  of  iiltimate 
success  ?  The  thought  of  the  breath  of  a  worm  instrumentally 
saving  an  immortal  soul,  (a  work  of  far  higher  consideration  in  the 
eye  of  God  than  the  temporal  welfare  of  the  vmiverse)  proves  the 
Divinely-appointed  means  (independent  of  Almighty  agency)  to  be 
as  inadequate  to  the  proposed  effect,  as  were  the  rod  of  Moses,  the 
brazen  serpent,  the  trumpets  of  Joshua,  the  pitchers  of  Gideon,  or 
the  prophesying  of  Ezekiel  in  the  valley  of  dry  bones.  But  their 
very  weakness  was  the  display  of  the  power  of  God,  and  the  excite- 
ment to  the  exercise  of  faith  :  and  the  neglect  of  the  means  in  the 
cases  referred  to,  would  have  been  fatal  to  their  effects.  The  Scrip- 
ture therefore  speaks  of  discouragements  as  "  the  trials  of  faith." 
And  when  has  God  ever  put  honour  upon  the  faith  which  he  has 
not  first  tried?  Or  when  has  he  failed  to  honour  it  in,  or  after  the 
trial.'*     And  thus — as  mementos  of  our  weakness,  and  excitements 

1  Eccles.  xi.  1.  2  James  i.  5.  3  2  Cor.  xii.  9. 

<  It  is  specially  "the  trial  of  faith"  that  will  be  "found  to  praise,  and  honour,  and 
glory  at  the  appearing  of  Christ." — 1  Peter  i.  7. 


166  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

of  our  faith — discouragements  properly  sustained,  proved  the  chan- 
nels of  spiritual  strength  to  ourselves,  and  of  abundant  spiritual 
blessings  to  our  people. 

It  is  most  important  habitually  to  contemplate  our  work  in  its 
proper  character  as  a  "  work  of  faith."  As  such,  it  can  only  be  sus- 
tained by  the  active  and  persevering  exercise  of  this  principle.  This 
it  is  that  makes  it  a  means  of  grace  to  our  own  souls,  as  well  as  a 
grand  medium  of  exalting  our  Divine  Master. 

It  is  faith  that  enlivens  our  work  with  perpetual  cheerfulness.  It 
commits  every  part  of  it  to  God,  in  the  hope,  that  even  mistakes 
shall  be  overruled  for  his  glory  ;  and  thus  relieves  us  from  an  op- 
pressive anxiety,  often  attendant  upon  a  deep  sense  of  our  responsi- 
bility. The  shortest  way  to  peace  will  be  found  in  casting  our- 
selves upon  God  for  daily  pardon  of  deficiencies  and  supplies  of 
grace,  without  looking  too  eagerly  for  present  fruit.  Hence  our 
course  of  effort  is  unvarying,  but  more  tranquil.  It  is  peace — not 
slumber,  rest  in  the  work — not  from  it.  Faith  also  supports  us  un- 
der the  trials  of  our  Ministerial  warfare  with  the  clear  view  of  the 
faithfulness  of  the  covenant,  and  the  stability  of  the  church.  And 
indeed,  as  all  the  promises  are  made  to  faith,  or  to  the  grace  spring- 
ing from  it,  this  is  the  only  spring  of  Christian  courage,  and  Chris- 
tian hope.  Unbelief  looks  at  the  difficulty.  Faith  regards  the 
promise.  Unbelief  therefore  makes  our  work  a  service  of  bondage. 
Faith  realizes  it  as  a  "labour  of  love."  Unbehef  drags  on  in 
sullen  despondency.  Faith  makes  the  patience,  with  which  it  is 
content  to  wait  for  success,  "  the  patience  of  hope."^  As  every  dif- 
ficulty (as  we  have  hinted,)  is  the  fruit  of  unbelief;  so  will  they  all 
ultimately  be  overcome  by  the  perseverance  of  faith.  To  gain 
therefore  an  active  and  powerful  spring  of  renewed  exertion,  we 
must  strike  our  roots  deeper  into  the  soil  of  faith.  For  the  work 
will  ever  prosper  or  decline,  as  we  depend  upon  an  Almighty  arm, 
or  an  arm  of  flesh  .**  Few,  probably,  even  of  the  most  devoted  ser- 
vants of  God,  had  duly  counted  the  cost  before  they  put  their  hand 
to  the  plough  ;  and  from  the  want  of  these  preparatory  exercises 
of  faith,  arises  that  oppressive  faintness  which  gives  the  enemy 

1  1  Thess.  i.  3. 

2  Many  of  us  can  feelingly  enter  into  Brainerd's  experience,  both  in  his  depressions 
and  subsequent  elevations. — 'Oh!  how  heavy'  (says  he)  'is  my  work,  when  faith  can- 
not take  hold  of  an  Almighty  arm  for  the  performance  of  it !  Many  times  have  I  been 
ready  to  sink  in  this  case.  Blessed  be  God,  that  I  may  repair  to  a  full  fountain.'  '  I 
stagger  along  under  the  burden ' — writes  another  exercised  Minister — '  like  the  poor 
travellers  cast  away  in  the  desert,  ready  every  step  to  sink  under  it.  But  when  it  seems 
as  if  I  could  not  take  another  step,  but  must  lie  down  and  die,  some  spring  opens  to  my 
view,  and  I  get  strength  and  courage  to  drag  on  a  little  further.'  Memoir  of  Dr.  Payson 
of  America. 


WANT    OF    FAITH.  167 

such  an  advantage  in  distressing  our  peace,  and  enfeebling  our  ex- 
ertions. But  after  all,  the  grand  secret  is  habitually  to  have  our 
eye  upon  ('hrist.  Peter — looking  at  the  waves  instead  of  the  Sa- 
viour— -'began  to  sink."'  We  too — if  we  look  at  the  difficulties  of 
our  work,  and  forget  the  upholding  arm  of  our  ever-present  Head- 
shall  sink  in  despondency.  Believe — wait — work — are  the  watch- 
words of  the  Ministry.  Believing  the  promise,  gives  the  power  to 
wait.  Waiting  supplies  strength  for  work,  and  such  working  "  is 
not  in  vain  in  the  Lord." 

We  remark  also  the  supreme  importance  of  the  Ministerial  ex- 
ercise of  faith  iti  its  oivn  character  and  office,  as  substantiating 
unseen  realities  to  the  mind.  The  grand  subjects  of  our  conniiis- 
sion  have  an  immediate  connection  with  the  eternal  world.  The 
soul  derives  its  value  from  its  relation  to  eternity.^  The  gift  of  the 
Saviour  opens  and  assures  to  the  Christian  a  blissful  prospect  of 
eternity .3  The  sufferings  of  this  present  time  are  supported  by  an 
habitual  contemplation  of  "  things  not  seen,"*  and  by  an  estimate 
of  the  preponderating  "glory  that  shall  be  revealed  in  us.''^  We 
realize  the  vanity  of  this  transitory  scene  only  by  an  accurate  com- 
parison with  the  enduring  character  of  the  heavenly  state.®  Daily 
experience  reminds  us  of  the  extreme  difficulty  of  maintaining  spir- 
itual perceptions  of  eternal  things.  The  surrounding  objects  of  time 
and  sense  spread  a  thick  film  over  the  organs  of  spiritual  vision, 
and  the  indistinct  haziness,  in  which  they  often  appear,  is  as  if 
they  were  not.  Now  a  vivid  apprehension  of  truth  is  the  spring  of 
a  "  full  assurance  of  faith,"  svich  as  will  infuse  a  tenderness,  serious- 
ness, and  dignity  into  our  discourses,  far  beyond  the  power  of  the 
highest  unassisted  talents,  '  Faith  is  the  master-spring  of  a  Min- 
ister. Hell  is  before  me,  and  thousands  of  souls  are  shut  up  there 
in  everlasting  agonies.  Jesus  Christ  stands  forth  to  save  men  from 
rushing  into  this  bottomless  abyss.  He  sends  me  to  proclaim  his 
ability  and  his  love.  I  want  no  fourth  idea  !  Every  fourth  idea  is 
contemptible.     Every  fourth  idea  is  a  grand  impertinence.'' 

We  must  also  remark  the  persotial  assurance  of  faith  as  a 

1  Matt.  xiv.  .30.  2  Matt.  xvi.  26.  3  John  iii.  16. 

<  2  Cor.  iv.  17,  18.  s  Rom.  viii.  18.  s  1  John  ii.  15—17. 

">  Cecil's  Remains.  '  He  spake,'  (observes  Dr.  Bates  and  Dr.  Manton)  '  as  one,  that 
had  a  Uving  faith  within  him  of  divine  truth.'  '  We  are  so  weak  in  the  faith — is  the 
greatest  impediment  of  all.  Hence  it  is,  that,  when  we  should  set  upon  a  man  for  his 
conversion  with  all  our  might,  if  there  be  not  the  stirrings  of  unbelief  within  us,  whether 
there  be  a  heaven  and  a  nell — ^yet  at  least  the  belief  of  them  is  so  feeble,  that  it  will 
scarcely  excite  in  us  a  kindly,  resolute,  constant  zeal ;  so  that  our  whole  motion  will  be 
but  weak,  because  the  spring  of  faith  is  so  weak.  O  what  need  therefore  have  Ministers 
for  themselves  and  their  work,  to  look  well  to  their  faith  ;  especially  that  their  assent  to 
the  truth  of  Scripture,  about  the  joys  and  torments  of  the  life  to  come,  be  sound  and 
lively.' — Reformed  Pastor. 


168  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

spring  of  our  effectiveness.  "  We  are  confident "  (says  the  Apos- 
tle) ;  '■'wherefore  we  labour."'  The  assured  "  knowledge  "  of  Him, 
"  whom  he  had  believed,"  was  at  once  his  support  under  sufferings, 
and  his  principle  of  perseverance.^  The  persuasion  "  whose  he 
was  " — enabled  him  to  confess  with  greater  confidence — "  Whom  I 
serve."^  And  who  does  not  find,  that  "  the  joy  of  the  Lord  "—the 
joy  of  pardon,  of  acceptance,  of  communion,  and  of  expectation — 
"  is  our  strength  "*  for  our  work  in  simple,  affectionate,  and  devoted 
faith?  The  "  spirit  of  adoption  "  converts  toil  into  pleasure.  What 
to  a  slave  would  be  drudgery,  to  a  child  is  privilege.  Instead  of 
being  goaded  by  conscience,  he  is  acted  upon  by  faith,  and  con- 
strained by  love.  "  Labor  ipse  voluptas.^'  Thus  faith  is  the 
principle,  love  is  the  enjoyment,  and  active  devotedness  is  the  habit 
of  the  work. 

Upon  the  whole,  then,  we  may  conclude  this  subject  with  the 
consolatory  remembrance  of  the  character  of  our  gracious  and  faith- 
ful Master.  Every  faithful  Minister  has  fellowship  with  Polycarp's 
ground  of  support — '  that  he,  who  was  constituted  an  overseer  of 
the  church,  was  himself  overlooked  by  Jesus  Christ.'  Our  Blessed 
Master  will  make  us  sensible  of  our  weakness ;  but  he  will  not  suf- 
fer us  to  faint  under  it.  Our  store  of  sufficiency  is  treasured  up  in 
his  inexhaustible  fulness  ;  while  our  insufficiency  is  covered  in  his 
compassionate  acceptance.  He  engages  to  supply  not  only  rules 
and  directions,  but  ability  and  grace,  for  our  momentous  work. 
And  if  he  enables  us  with  a  dependent  spirit,  a  single  eye,  and  a 
single  heart,  to  make  an  unreserved  surrender  of  ourselves  and  our 
talents  to  his  service,  he  will  overcome  for  us  every  apprehended 
difficulty,  and  we  shall  "  go  on  our  way  rejoicing"  in  our  work. 
But  the  power  of  unbelief  will  be  matter  of  daily  conflict  to  the  end. 
We  shall  probably  find  it  our  chief  hindrance.  It  will  induce  a 
faintness  under  want  of  success,  or  self-confidence  under  apparent 
usefulness  ;  in  either  case  inverting  the  Scripture  order  of  life  and 
comfort,  and  leading  us  to  "  walk"  by  sight,  not  "  by  faith  ;"  so 
that  the  Saviour,  (as  we  before  hinted)  cannot  do  many  mighty 
works  among  us,  because  of  our  unbelief '° 


The  Writer  submits  this  extended  detail  to  his  brethren,  with 
painful  self-conviction,  and  with  a  deep  sense  of  the  injury  result- 
ing from  the  hindrances  which  have  been  specified.  The  most 
Scriptural  church  is  materially  weakened  by  mal-administration. 

»  2  Cor.  V.  8,  9.  2  2  Tim.  i.  12.  3  Acts  xxvii.  23. 

*  Neh.  viii.  10.  s  Matt.  xii.  58.     Mark  vi.  5,  6.  ut  supra. 


WANT    OF    FAITH.  169 

Even  the  Jewish  church,  though  framed  by  the  hands  of  God,  was 
paralyzed  by  the  unfaithfulness  of  its  Ministers.  And  who  can  tell 
the  injury  that  our  own  admirable  Establishment  may  sustain, 
from  hirelings  entering  into  her  service,  as  the  way  to  respectability 
or  emolument,  instead  of  being  inwardly  "  moved  by  the  Holy 
Ghost,"  and  supremely  seeking  the  honour  of  their  Master,  and  the 
interests  of  his  church  ?  The  main  secret  of  success  doubtless  is, 
to  bring  the  spirit  and  unction  of  the  Gospel  into  our  public  and 
private  Ministrations.  Let  each  of  us,  therefore,  follow  the  excel- 
lent advice  of  Bishop  Burnet — '  more  particularly  to  examine  him- 
self, whether  he  has  that  soft  and  gentle,  that  meek  and  humble, 
and  that  charitable  and  compassionate  temper,  which  the  Gospel 
does  so  much  press  upon  all  Christians  ;  that  shined  so  eminently 
through  the  w^iole  life  of  the  blessed  Author  of  it ;  and  which  he 
has  so  singularly  recommended  to  all  his  followers ;  and  that  has  in 
it  so  many  charms  and  attractives,  which  do  not  only  commend 
those  who  have  these  amiable  virtues ;  but  (which  is  much  more 
to  be  regarded)  they  give  them  vast  advantages  in  recommending 
the  doctrine  of  our  Saviour  to  their  people.''  Indeed  the  want  of 
this  Christian  consistency  obscures  to  our  people  the  credentials  of 
our  commission.  It  is  of  little  avail  confidently  and  successfully  to 
vindicate  to  them  the  lawfulness  of  our  ecclesiastical  call ;  except 
our  faithfulness,  humility,  constancy,  self-denial,  and  tenderness, 
lead  them  ''so  to  account  of  us,  as  the  Ministers  of  Christ,  and 
Stewards  of  the  mysteries  of  God."^  It  is  vain  to  insist  upon  the 
Apostolic  succession  of  our  Ministry ;  except  we  enlighten  it  with 
the  combined  glory  of  Apostolical  doctrine  and  example.  In  this 
uniform  consistency,  not  in  any  sacred  antiquity,  independent 
of  this  confirming  seal— lies  our  spiritual  jioioer.  The  Bodies 
of  Dissent,  making  no  pretensions  to  Apostolical  descent — yet 
preaching  Apostolical  doctrines,  will  maintain  a  moral  influence  in 
the  land,  which  we  can  never  hope  to  acquire,  except  our  public 
and  private  work  is  cast  into  the  sam6  Scriptural  mould.  The 
church  cannot  now  accredit  "  the  blind,  and  the  halt,  and  the  lame." 
The  lives  of  her  ministers  must  have  the  moral  weight  of  holiness. 


1  Pastoral  Care,  chap.  vii. 

2  1  Cor.  iv.  1.  Bishop  Burnet  mentions  the  wise  counsel  given  to  him  at  an  early 
period  of  his  Ministry — to  combine  with  the  Ecclesiastical  study  of  the  primitive  church, 
a  view  of  the  solemn  sense  of  Ministerial  obhgation,  almost  universally  entertained  at 
that  time  ;  conceiving,  '  that  the  argument  in  favour  of  the  Church,  however  clearly  made 
out,  would  never  have  its  full  effect  upon  the  world,  till  we  could  show  a  primitive  spirit 
in  our  administration,  as  well  as  a  primitive  pattern  for  our  constitution.'  'This  advice' 
(adds  the  Bishop)  'made  even  then  a  deep  impression  on  me;  and  I  thank  God  the  sense 
of  it  has  never  left  me  in  the  whole  course  of  my  studies.' 

22 


170  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

Our  people  naturally  "  seek  this  proof  of  Christ  speaking  in  us,"'  to 
draw  them  to  us  with  the  impression,  with  which  "  A  Master  in 
Israel  "  approached  his  Divine  Teacher — "  We  know  that  thou  art 
a  Teacher  come  from  God."^  Those  Ministers  whom  we  observe 
specially  honoured  in  their  work,  we  shall  mark  generally  to  be  dis- 
tinguished by  a  consistent  standard  of  profession  and  conduct.  And 
doubtless  with  more  spiritualized  affections,  with  greater  abstrac- 
tion from  the  world,  with  more  fervent  love  to  the  Saviour  and  zeal 
for  his  cause,  with  a  higher  estimate  of  the  value  of  souls,  and  with 
a  more  habitual  determination  to  live  with  and  for  God — we  shall 
have  a  clearer  and  more  effective  testimony  in  the  hearts  of  our 
people.  We  shall  "  magnify  our  office  "^  among  them ;  and 
they  will  gladly  "  receive  us  as  angels  of  God,  even  as  Christ 
Jesus.'"^ 

1  Pastoral  Care,  chap.  iv.  Comp.  Preface.  Nearly  to  the  same  purpose  he  remarks 
in  another  place — '  Maintaining  arguments  for  more  power  than  we  have,  will  have  no 
effect  unless  the  world  see,  that  we  make  a  good  use  of  the  authority  already  in  our 
hands.  It  is  with  the  Clergy  as  with  Princes.  The  only  way  to  keep  the  prerogative 
from  being  uneasy  to  their  subjects,  and  being  disputed,  is  to  manage  it  wholly  for  their 
good  and  advantage.  Then  all  will  be  for  it,  when  they  find  it  is  for  them.  Let  the 
Clergy  Uve  and  labour  well,  and  they  will  feel  as  much  authority  will  follow,  as  they 
will  know  how  to  manage  well.  They  will  never  be  secured  or  recovered  from  con- 
tempt, but  by  living  and  labouring  as  they  ought.'  Conclusion  of  the  History  of  his  own 
times.    2  Cor.  xiii.  3. 

2  John  iii.  2.  3  Rom.  xi.  13.  i  Gal.  iv.  14. 


PART   IV. 

THE   PUBLIC    WORK  OF   THE   CHRISTIAN   MINISTRY. 

The  Public  Ministry  of  the  word  is  the  most  responsible  part  of 
our  work — the  grand  momentum  of  Divine  agency — the  most  ex- 
tensive engine  of  Ministerial  operation — acting — not,  like  parochial 
visitations,  upon  individual  cases — but  with  equal  power  of  appli- 
cation to  large  numbers  at  the  same  moment.  Baxter  therefore 
justly  remarks  it  to  be  'a  work,  that  requireth  greater  skill,  and 
especially  greater  life  and  zeal,  than  any  of  us  bring  to  it.''  It  well 
deserves  therefore  a  prominent  and  detailed  consideration  in  pass- 
ing over  the  Ministerial  field,  though  a  full  discussion  of  its  several 
particulars  would  furnish  ample  materials  for  a  volume.  We  need 
hardly  remark,  that  this  description  is  more  than  ever  important  at 
the  present  time,  when  this  Divine  ordinance  has  been  degraded 
from  what  we  shall  see  to  be  its  true  Scriptural  elevation. 

1  Reformed  Pastor. 


172  VIEW    OP    THE    CHRISTIAN    MINISTRY  : 


CHAPTER  I. 

THE    INSTITUTION    AND    IMPORTANCE    OP    THE    ORDINANCE    OF 

PREACHING. 

'  Because  therefore  want  of  the  knowledge  of  God  is  the  cause 
of  all  iniquity  amongst  men,  as  contrariwise  the  ground  of  all  our 
happiness,  and  the  seed  of  whatsoever  perfect  virtue  groweth  from 
us,  is  a  right  opinion  touching  things  Divine  ;  this  kind  of  know- 
ledge we  may  justly  set  down  for  the  first  and  chiefest  thing,  which 
God  imparteth  unto  his  people  ;  and  our  duty  of  receiving  this  at 
his  merciful  hands,  for  the  first  of  those  religious  offices,  wherewith 
we  publicly  honour  him  on  earth.  For  the  instruction  therefore  of 
all  sorts  of  men  unto  eternal  life  it  is  necessary,  that  the  sacred 
and  saving  truth  of  God  be  openly  published  unto  them.  Which 
open  publication  of  heavenly  mysteries  is  by  an  excellency  termed 
preaching. '* 

The  incidental  notices  of  Enoch  and  Noah  connect  this  institu- 
tion even  with  the  Ante-diluvian  era.*^  In  the  Patriarchal  ages 
public  instruction  was  probably  vested  in  the  heads  of  families.^  In 
the  Jewish  oeconomy  Moses  received  his  commission  immediately 
from  God  ;  subsequently  assisted  by  seventy  elders  associated  with 
him.*  Often  did  Joshua,  like  his  predecessor,  collect  the  people  to 
hear  the  message  of  God.^  Lower  down  the  history — we  read  of 
the  schools  of  the  Prophets — the  repositories  of  public  teaching  for 
the  land.^  After  the  captivity,  the  ordinance  seems  to  have  been 
received  nearly  according  to  the  present  simple,  solemn,  well-con- 
ducted ceremonial :  with  an  established  course  of  exposition  and 
interpretation.''  Our  Lord — the  great  Preacher  of  righteousness — 
was  anointed  to  this  office,^  and  constantly  employed  in  it.^  He  or- 
dained his  Apostles  as  his  successors  in  office,'"  and  sealed  their 
commission  with  the  gift  of  his  own  Spirit."  Invested  with  this 
authority  they  stretched  their  effijrts,  publicly  and  privately,  to 
preach  the  Gospel  to  the  utmost  compass  of  their  commission — 

1  Hooker,  Book  v.  18.  2  Exod.  xiv.  15.    2  Peter  ii.  5. 

3  Gen.  xiv.  14.  marg.  xviii.  19.  ■*  Exod.  xxiv.  12.     Numb.  xi.  16,  24,  25. 

5  Compare  whole  Book  of  Deuteronomy,  with  Joshua  xxii. — xxiv. 

*  1  Sam.  X.  5,  6.  Scott  in  loco. 

7  Compare  Neh.  viii.  4 — 8.  with  Acts  xiii.  14,  15.  xv.  21. 

8  Isa.  Ixi.  1,  2,  with  Luke  iv.  16,  21,  43.  9  Ps.  xl.  9,  10,  with  Luke  xix.  47. 
"  Mark  iii.  14.           "  Matt,  xxviii.  18—20.    Mark  xvi.  15,  with  Luke  xxiv.  47 — 49. 


IMPORTANCE  OF  PREACHING.  173 

"  unto  every  creature  which  is  under  heaven."'  No  congregation 
in  the  Primitive  Church  separated  without  being  '  fed'  (as  Tertul- 
lian  writes)  '  with  holy  sermons. '^  And  though  for  ages  the  preach- 
ing office  was  suspended  in  the  papal,  as  indeed  it  is  still  in  some 
branches  of  the  Greek  Church  ;  yet  it  is  now  generally  acknow- 
ledged to  be  the  primary  instrument  in  the  Divine  appointment  for 
the  conversion  of  the  world. ^ 

An  able  writer  of  our  day  admirably  illustrates  the  power  of  this 
grand  institution — '  Of  all  methods  for  diffusing  religion,  preaching 
is  the  most  efficient.  It  is  to  preaching  that  Christianity  owes  its 
origin,  its  continuance,  and  its  progress  :  and  it  is  to  itinerating 
preaching  (however  the  ignorant  may  undervalue  it)  that  we  owe 
the  conversion  of  the  Roman  world  from  Paganism  to  primitive 
Christianity  ;  our  own  freedom  from  the  thraldom  of  Popery,  in  the 
success  of  the  Reformation  ;  and  the  revival  of  Christianity  at  the 
present  day  from  the  depression  which  it  had  undergone,  owing  to 
the  prevalence  of  infidelity  and  of  indifference.  Books,  however 
excellent,  require  at  least  some  previous  interest  on  the  part  of  the 
person,  who  is  to  open  and  to  peruse  them.  But  the  preacher  ar- 
rests that  attention,  which  the  written  record  only  invites  ;  and  the 
living  voice,  and  the  listening  numbers  heighten  the  impression  by 
the  sympathy  and  enthusiasm  which  they  excite ;  the  reality, 
which  the  truths  spoken  possess  in  the  mind  of  the  speaker,  is  com- 
municated to  the  feelings  of  the  hearers ;  and  they  end  in  sharing 
the  same  views,  at  least  for  the  moment,  and  in  augmenting  each 
other's  convictions,'* 

1  Acts  V.  20,  21,  42.  xx.  20,  21,  with  Rom.  xv.  19;  Col.  i.  23. 

2  The  Homilies  (or  popular  discourses — S/iXi.i,  from  n/iAn?,  a  multitude)  of  the  an- 
cient fathers  twice — occasionally  if  not  frequently — three  times  on  the  Sabbath,  are 
sufficient  evidence  on  this  point.  Compare  I?ingham  and  Cave.  Mosheim  marks  the 
simplicity  of  preaching  in  the  second  century,  <ind  its  subsequent  declension  in  the  time 
of  Origen.  In  later  ages,  the  corruption  assumed  another  form  not  less  darkening  to  the 
light  of  God — when  the  public  instructions  were  drawn  not  from  the  Scriptures,  but  from 
the  writings  of  the  fathers  ;  and  the  Church  sunk  into  darkness  by  her  implicit  faith  in 
these  most  fallible  guides. 

3  Compare  1  Cor.  i.  17,  18,  21.  Rom.  x.  14 — 17.  'Prffidicatio  verbi  est  medium  gra- 
tis di\anitus  institutum,  quo  res  regni  Dei  publice  et  explicantur  et  applicantur  populo 
ad  salutem  et  aedificationcm.'  Bowles'  Past.  Evang.  Lib.  ii.  c.  i.  Archbishop  Grindal 
in  his  celebrated  remonstrance  to  Queen  Elizabeth,  upon  her  restraint  upon  his  preach- 
ing exercises,  well  points  out  the  supremacy  of  preaching  in  the  Christian  Ministry — 
'  Public  and  continual  preaching  of  God's  wfird  is  the  ordinary  means  and  instrument 
of  the  salvation  of  mankind.  St.  Paul  calls  it  "  the  Ministry  of  reconciliation  "  of  man 
unto  God.  By  preaching  «f  God's  word,  the  glory  of  God  is  enlarged,  faith  is  nour- 
ished, and  charity  is  increased.  By  it  the  ignorant  is  instructed,  the  negligent  ex- 
horted and  incited,  the  stubborn  rebuked,  the  weak  conscience  comforted,  and  to  all 
those  that  sin  of  malicious  wickedness,  the  wrath  of  God  is  threatened.'  The  whole  of 
this  admirable  letter  is  given  in  Fuller's  Church  History,  Book  ix.  and  in  Strype's  Life 
of  Grindal. 

*  Douglas's  Advancement  of  Society  in  Knowledge  and  Religion.  A  yet  more  excur- 
sive view  is  thus  forcibly  given  by  an  anonymous  writer — '  The  Pulpit,  whether  we  view 
it  with  the  eye  of  a  Legislator,  watching  for  the  welfare  of  the  state ;  of  the  Learned, 


174  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

This  ordinance  has  always  been  held  in  the  highest  honour. 
Gregory  Nazianzen  insists  upon  it,  'as  the  principal  thing  that  be- 
long to  us  Ministers  of  the  Gospel.''  St.  Augustine  marks  it  as  the 
proper  office  of  a  Bishop.^  Even  in  the  dark  ages  of  Popery,  we 
find  an  edict  of  the  reign  of  Henry  III.,  at  a  provincial  synod,  en- 
joining all  parish  priests  '  to  instruct  the  people  committed  to  theit 
charge,  and  to  feed  them  with  the  food  of  God's  word  ;'  the  synod 
styling  them,  in  the  event  of  their  neglecting  this  duty,  'dumb 
dogs.'^  Erasmus  gives  a  high  pre-eminence  to  preaching — '  The 
Minister  is  then  in  the  very  height  of  his  dignity,  when  from  the 
pulpit  he  feeds  the  Lord's  flock  with  sacred  doctrine.'^  Mr.  Thorn- 
dike  (a  writer  of  some  authority  on  ecclesiastical  matters)  justly  re- 
marks— '  that  preaching  in  respect  of  personal  performance,  is  the 
most  excellent  work  bishops  and  presbyters  are  able  to  do  in  the  ser- 
vice of  God.'*  Hooker's  judgment  is  to  the  same  purport — '  So 
worthy  a  part  of  Divine  service  we  should  greatly  wrong,  if  we  did 
not  esteem  preaching  as  the  blessed  ordinance  of  God — sermons  as 
keys  to  the  kingdom  of  heaven,  as  wings  to  the  soul,  as  spurs  to 
the  good  affections  of  man,  unto  the  sound  and  healthy  as  food,  as 
physic  unto  diseased  minds.'''  '  Certainly  there  is  no  employment 
more  honourable  ;  more  worthy  to  take  up  a  great  spirit;  more  re- 
quiring a  generous  and  free  nurture,  than  to  be  the  messenger  and 
herald  of  heavenly  truth  from  God  to  man,  and  by  the  faithful 
word  of  holy  doctrine  to  procreate  a  number  of  faithful  men,  ma- 
king a  kind  of  creation  like  to  God,  by  infusing  his  likeness  into 
them  to  their  salvation,  as  God  did  into  him  ;  arising  to  what  cli- 
mate he  may  turn  him,  like  the  Sun  of  righteousness  that  sent  him, 
with  healing  in  his  wings,  and  new  hght  to  break  in  upon  the  chill 
and  gloomy  hearts  of  hearers,  rising  out  of  darksome  barrenness  a 
delicious  and   fragrant  spring  ^of   saving  knowledge   and    '  good 

jealous  for  public  science  and  taste ;  of  the  Moral  Philosopher,  anxious  for  the  virtue  of 
the  community ;  or  of  the  devout  Christian,  weighing  every  thing  in  the  balance  of  eter- 
nity— the  Pulpit  must,  in  every  light,  appear  an  object  of  vast  importance.'  Eclectic  Re- 
view. We  may  add,  that  so  powerful  is  the  influence  of  the  Pulpit  upon  the  Church, 
that  the  general  state  of  the  Church  at  any  given  period  may  be  correctly  estimated  by 
the  prevalent  style  of  preaching. 

1  TTl'.l-    1'    r,.ni    r]^lLtTtrii.\v.        Orat.    1. 

2  De  Offic.  1.  c.  1.  Thus  the  Council  of  Trent  designates  this  office — pr-cecipuum  Epis- 
coporum  munus.     Sess.  iv.  c.  2. 

3  Bishop  Stillingfleet's  Duties  and  Rights  of  the  Parochial  Clergy,  p.  15.  The  Coun- 
tess of  Richmond  (mother  of  King  Henry  the  Seventh)  '  had  such  a  sense  of  the  neces- 
sity of  the  office  in  those  times,  that  she  maintained  many  preachers  at  her  own  charges, 
and  employed  Bishop  Fisher  to  find  out  the  best  qualified  for  it.'     Ibid.  p.  206. 

'•  Erasm.  Eccles.  Lib.  i.  Elsewhere  he  observes,  that  the  sense  of  religion  grows  very 
cold,  without  preaching. 

5  See  his  Due  Way  of  composing  Differences.  The  Primitive  Bishops  (Augustine, 
Gregory,  Chrysostom,  Ambrose,  &c.)  were  the  greatest  preachers  of  their  time. 

6  Book  v.  22. 


PREPARATION    FOR    THE    PULPIT.  175 

works.''  All  our  diversity  of  means  and  machinery  must  subserve, 
and  their  energy  depend  upon  a  faithful  exercise  of  the  preaching 
commission.  All  the  work  done,  or  to  be  done,  must  be  connected 
with  "  the  foolishness  of  preaching,"  as  God's  chosen  and  chief  or- 
dinance.'* 

The  sacred  history  connects  this  ordinance  with  national  blessing, 
and  the  extension  of  scriptural  religion.  National  distress  and 
"  vexation"  marked  the  destitution  of  "  a  teaching  priest"  in  Asa's 
reign.*  In  the  subsequent  reign  of  Jehoshaphat,  great  public  pros- 
perity was  combined  with  the  mission  of  Levites  and  Priests  through- 
out all  the  cities.''  The  comparative  disuse  of  preaching  was  a  con- 
comitant mark  of  the  dark  ages  of  Popery,  while  its  revival  was 
coeval  with  the  era  of  the  Reformation.* 

George  Herbert,  therefore,  might  justly  call  his  Country  Parson's 
pulpit  '  his  joy  and  his  throne  '* — as,  indeed,  invested  with  a  dignity, 
solemnity,  and  efficiency  peculiar  to  itself. 


CHAPTER  n. 


PREPARATION    FOR    THE    PULPIT. 

How  honourable  was  the  spirit  of  "  the  man  after  God's  own 
heart,"  who  could  not  endure  the  thought  of  offering  unto  the  Lord 
his  God  "  of  that  which  did  cost  him  nothing :"''  and  who,  in  con- 
templating the  greatness  of  the  work,  and  the  majesty  of  his  God, 
"  prepared  with  all  his  might,  for  the  house  of  his  God  !"*    Nor  did 

1  Milton. 

2  See  1  Cor.  i.  21,  23,  24.  Mark  xvi.  15.  Rom.  x.  14—17.  Yet  in  despite  of  these 
plain  Scriptural  declarations,  we  are  now  told — "  that  the  Sacraments — not  preaching- — 
are  the  sources  of  Divine  Grace,"  (Advert.  Tracts  for  the  Times,  Vol.  1.)  Again — '  We 
would  not  be  taught  entirely  to  depreciate  preaching  as  a  mode  of  doing  good.  It  may- 
be necessary  in  a  weak  and  languishing  state :  but  it  is  an  instrument,  which.  Scripture, 
to  say  the  least,  has  never  viuch  recommended  f  Tract  89.  Thus  openly  does  proud  man 
in  his  self-sufficiency  contradict  the  testimony  of  God !  How  truly  according  to  the 
mind  of  God  was  the  view  of  Mr.  Robinson — justly  considering  the  commission — "  Preach 
the  word"  as  his  main  work,  which  the  nearest  of  the  rest  followed  at  a  long  interval. 
'  It  is  well '  (he  would  say)  '  to  visit :  it  is  well  to  show  kindness  ;  to  make  friendly  ;  to 
instruct  at  home ;  to  instruct  at  their  own  houses ;  to  educate  the  children ;  to  clothe 
the  naked.  But  the  pulpit  is  the  seat  of  usefulness ;  souls  are  to  be  converted  and  built 
up  there ;  no  exertion  must  be  allowed,  which  may  have  the  effect  of  habitually  deterio- 
rating this ;  whatever  else  is  done  should  be  with  the  design  and  hope  of  making  this 
more  effective.'     Life,  p.  297. 

3  2  Chron  xv.  3,  5.  ■«  Ibid.  xvii.  5—12. 

5  The  object  of  the  Reformers  in  the  Book  of  Homilies  was  to  remove  the  obstructions 
to  preaching  from  the  disuse  of  the  office,  and  the  ignorance  of  the  Clergy. 

6  County  Parson,  ch.  vii.  i  2  Sam.  xxiv.  24.  »  gee  1  Chron.  xxix.  1—5. 


176  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

his  illustrious  son  devote  less  preparation  of  heart  and  consecration 
of  service  to  the  building  of  the  spiritual  temple,  than  to  that  mag- 
nificent material  temple,  which  was  the  glory  of  his  nation,  and  the 
wonder  of  the  world.  To  the  one  he  devoted  all  the  treasures  of 
his  kingdom ;  to  the  other,  all  the  riches  of  his  mind — "  large 
and  exceeding  much,  even  as  the  sand  that  is  on  the  sea-shore.'" 
"  Because  the  Preacher  was  wise,  he  still  taught  the  people  know- 
ledge ;  yea,  he  gave  good  heed,  and  sought  out,  and  set  in  order 
many  proverbs. "^  His  whole  soul  was  engaged  in  the  discovery  of 
the  best  mode,  as  well  as  the  best  substance,  of  instruction ;  that 
his  thoughts  might  be  clothed  in  language,  worthy  of  the  great 
subject  and  its  Divine  Author.  He  evidently  considered  the  ad- 
vantages of  "study"  to  overbalance  its  "weariness  to  the  flesh;" 
and  "  the  words  of  this  wisest "  of  men — the  fruit  of  labour  and 
study — were  as  "  goads  "  to  quicken  the  slothful.  They  not  only 
gained  the  ears,  and  moved  the  affections ;  but  they  fixed  upon  the 
memory,  conscience,  and  judgment,  "  as  nails  fastened  by  the  mas- 
ter of  assemblies."^ 

Such  an  example  of  devoted  preparation  for  public  instruction  it 
well  becomes  us  to  follow.  For,  indeed,  to  maintain  a  constant 
recollection  of  the  specific  necessities  of  our  people ;  to  decide  upon 
the  most  suitable  course  of  Scriptural  doctrine,  exhortation,  and 
comfort;  to  select  the  most  appropriate  vehicles  for  the  presentment 
of  the  truth — these  are  exercises  of  laborious  and  persevering  dili- 
gence. Yet  with  some,  confidence  supplies  the  place  of  premedi- 
tation. A  Bible  and  Concordance,  with  a  few  sermon-notes,  or 
even  the  impulse  of  the  moment,  with  the  gift  of  tolerable  fluency 
— these  are  thought  a  sufficient  warrant  to  stand  up  in  the  name 
of  the  great  God.  But  what  is  solid  will  alone  be  permanent.  No 
powers  of  imagination,  natiual  eloquence,  or  vehement  excitement, 
can  compensate  for  the  want  of  substantial  matter.  The  "  pastors 
according  to  God's  heart  will  feed  the  people  with  knowledge 
and  understa7idmgJ^*  But  except  there  be  a  gathering  propor- 
tionate to  the  expenditure,  there  can  be  no  store  of  "  knowledge 
and  understanding"  for  distribution  to  the  people. 

Preachers  of  this  stamp  are  known  by  their  general  want  of  va- 

»  1  Kings  iv.  29.  2  Eccles.  xii.  9.  3  lb.  xii.  10—12. 

•*  Jer.  iii.  15.  See  the  conclusion  of  Fenelon's  First  Dialogue  on  Eloquence.  '  Preach- 
ing' (says  an  old  writer)  '  is  not  a  labour  of  the  lips,  and  an  idle  talk  of  the  tongue  from 
a  light  imagination  of  the  mind  ;  but  is  indeed  an  uttering  of  God's  truth  from  a  serious 
meditation  of  the  heart,  in  sound  judgment,  acquired  through  God's  blessing  by  diligent 
labour  and  study  to  profit  God's  people.  This  preaching  is  of  worth,  deserves  esteem, 
procures  credit  to  God's  ordinance,  will  work  upon  the  hearers,  and  will  pierce  deeply 
as  being  spoken  with  authority.'     Bernard's  Faithful  Shepherd,  12mo.  1621. 


PREPARATION    FOR    THE    PULPIT.  177 

riety.  It  is  substantially  not  only  (what  it  ought  always  to  be) 
the  same  doctrine,  but  nearly  the  same  sermon.  If  a  new  text 
may  be  expected,  yet  it  is  the  repetition  of  the  same  thoughts,  at- 
tenuated with  regular  but  most  wearisome  uniformity — semper 
eadem.  They  are  "  householders,"  but  without  a  "  treasure."  The 
"  old"  indeed  they  can  readily  "  bring  forth  ;"  but  where  is  "  the 
new  ?"'  This  poverty  of  thought  cannot  be  justly  chargeable  upon 
their  resources.  For  there  is  no  characteristic  of  Scripture  more 
striking,  than  the  diversified  aspects  and  relations,  in  which  it  pre- 
sents the  same  truths,  fraught  with  fresh  interest  and  important 
instruction.  These  monotonous  exercises,  even  upon  the  highest 
of  all  subjects,  are  powerless  in  impression.  Either  this  sterile 
sameness  spreads  a  torpor  over  the  congregation  ;  or  the  more  in- 
telligent part  of  them  give  vent  to  their  dissatisfaction.* 

It  is  indeed  a  "neglect  of  the  gilt  of  God  that  is  in  us,"  to  trifle 
either  in  the  study  or  in  the  pulpit.  God  will  bless  our  endeavours 
— not  our  idleness.  Our  Master,  and  our  people  for  our  Master's 
sake,  have  a  just  claim  to  our  best  time  and  talents,  our  most  ma- 
tured thoughts,  and  most  careful  studies.  To  venture  upon  this 
infinite  work  of  God  with  slender  furniture,  proves  a  guilty  uncon- 
cern to  our  high  responsibility.  Admitting  that  some  gifted  Minis- 
ters may  preach  effectively  witliout  study ;  yet  reverence  for  our 
Master's  name,  and  a  due  consideration  of  the  dignity  and  solemn 
business  of  the  pulpit,  might  well  serve  to  repress  a  rash  and  undi- 

1  Comp.  Matt.  xiii.  52. 

2  See  Bishop  of  Winchester's  Charge,  1837,  p.  39.  The  example  of  Bishop  Jewell 
offers  much  instruction  to  this  class  of  preachers.  His  biographer  writes — '  The  more 
eminent  he  was  in  dignity,  the  more  diligent  in  the  work  of  the  Ministry — not  so  much 
in  frequent  as  in  exquisite  teaching.  For,  though  his  sermons  were  very  frequent,  yet 
they  were  always  rare  for  the  matter  and  manner  of  his  delivery.  The  Roman  orator 
tells  us  of ' negligentia  quadam  diligens' — a  certain  negligent  diligence  and  learned  ig- 
norance when  the  speaker  carefully  shunneth  all  affectation  of  art,  and  laboureth  that 
his  speech  may  not  seem  elaborate.  But  the  sober  and  discreet  hearer  hath  often  cause 
to  complain,  of  a  diligentia  qucrdam  negligens — a  negligent  kind  of  diligence,  in  many 
popular  preachers,  who  ascend  frequently  into  the  pulpit,  but  with  extemporary  provis- 
ion ;  are  often  in  travail,  but  without  pain ;  and  delivered  of  nothing  for  the  most  part 
but  empty  words :  as  if  sermons  were  to  be  valued  by  the  number  and  not  by  the  weight. 
These  men's  sermons,  though  they  exceed  the  hour  in  length,  and  the  days  of  the  week 
in  number,  yet  they  themselves  lie  open  to  the  curse  of  the  prophet,  denounced  against 
all  those  "  that  do  the  work  of  the  Lord  negligently."  From  all  the  danger  of  which 
malediction  Jewell  was  freest  of  all  his  parts  and  place.  For  though  he  might  best  of 
any  presume  in  this  kind  upon  his  multiplicity  of  reading,  and  continual  practice  of 
preaching,  yet  never  would  he  preach  in  the  meanest  village,  without  precedent  medita- 
tion, and  writing  also  the  chief  heads  of  his  sermons.'  Featley's  Life  of  Bishop  Jewell. 
Compare  Mr.  Cecil's  own  account  of  the  manner  of  commencing  his  Ministry — in  his 
Life,  prefixed  to  '  Remains.'  This  was  the  complaint  in  Jerome's  time — '  Sola  Scriptu- 
rarum  ars  est,  quam  sibi  passim  omnes  vendicant.  Hanc  garrula  anus,  hanc  dehrus 
senex,  hanc  sophista  verbosus,  hanc  universi  praesumunt,  lacerant,  docent  antequam  dis- 
cunt.'     Epist.  ad  Paulin.     Even  the  heathen  epigrammatist  remarked 

'  Si  duri  puer  ingeni  videtur, 

Praxonem  facias.'  Mart.  Lib.  5.  Epig.  56. 

23 


178  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

gested  exercise  of  this  holy  function.  How  unequal  to  the  exigen- 
cy is  the  gathering  of  a  few  abstract  and  unconnected  truths,  with- 
out weighing  the  most  forcible  modes  of  application  to  the  conscien- 
ces and  varied  circumstances  of  our  people  !'  The  Scriptural  model 
gives  no  countenance  to  loose  statements — the  result  only  of  inex- 
cusable indolence.  The  diUgence  of  faith  will  always  meet  with 
acceptance ;  wilful  neglect  with  the  merited  recom pence  of  our 
presumption. 

The  style,  arrangement,  and  substance  of  the  sermons  of  the 
most  eminent  preachers  prove  their  diligence  in  pulpit  preparation. 
President  Edwards'  high  reputation  as  a  preacher  arose  from  his 
great  pains  in  composition,  especially  in  his  early  Ministry. ^  Philip 
Henry  latterly  would  say — '  that  he  might  now  take  a  greater  lib- 
erty to  talk,  as  he  called  it,  in  the  pulpit,  that  is,  to  speak  familiarly 
to  the  people.  Yet  to  the  last  he  abated  not  in  his  preparation 
for  the  pulpif^ — like  the  royal  preacher  in  Jerusalem,  who  in  the 
decline  of  life  ''still  taught  the  people  knowledge.'"*  It  is,  however, 
yet  more  important,  to  cultivate  a  spiritual  and  experimental  tone 
of  our  pulpit  studies.  The  materials  drawn  from  intellectual  sour- 
ces, or  from  a  lowered  standard  of  orthodox  theology,  only  bring 
into  tlie  outer  courts  of  the  sanctuary.  We  must  take  a  coal  from 
the  altar,  that  the  "  hearts"  of  our  people  may  "  burn  within 
them." 

1  'We  must'  (as  Baxter  reminds  us)  'study  how  to  convince  and  get  within  men,  and 
how  to  bring  each  truth  to  the  quick,  and  not  leave  all  this  to  our  extemporary  promp- 
titude, unless  in  cases  of  necessity.  Experience  will  teach,  that  men  are  not  made 
learned  or  wise  without  hard  study,  and  unwearied  labour  and  experience.'  Reformed 
Pastor. 

2  See  his  Life  prefixed  to  his  Works,  vol.  i.  49. 

3  Life,  p.  193.  His  excellent  son's  preparation  for  the  pulpit  was  equally  unremitting. 
'  To  that  leading  object  every  other  was  subordinate.  All  he  said,  and  all  he  saw,  as 
well  as  the  things  he  heard,  were  regarded  by  him  with  less  or  with  more  attention,  as 
they  bore  upon  that.  Nothing  crude  or  indigested  found  its  way  through  his  agency 
into  the  solemn  assembly.  '  Take  heed '  (he  would  say)  '  of  growing  remiss  in  your 
work.  Take  pains  while  you  live.  Think  not  that  after  a  while  you  may  relax,  and  go 
over  your  old  stock.  The  scripture  still  affords  new  things  to  those  who  search  them. 
Continue  searching.  How  can  you  expect  God's  blessing  on  your  people's  observance, 
if  you  are  careless"?' — Life,  p.  112,  113.  Eliot's  view  of  the  importance  of  preparation 
is  admirable — '  He  liked  no  preaching,  but  what  had  been  well  studied  for ;  and  he  would 
very  much  commend  a  sermon,  which  he  could  perceive  had  required  some  good  think- 
ing and  reading  in  the  author  of  it.  I  have  been  present,'  (says  his  biographer)  '  when 
he  thus  addressed  a  preacher  just  come  home  from  the  assembly  with  him — '  Brother, 
there  was  oil  required  for  the  service  of  the  sanctuary,  but  it  must  be  beaten  oil ;  I  praise 
God,  that  I  saw  your  oil  so  well  beaten  to-day.  The  Lord  help  us  always  by  good  study 
to  beat  our  oil,  that  there  may  be  no  knots  in  our  sermons  left  undissolved,  and  that 
there  may  be  a  clear  light  thereby  given  in  the  housi-  of  God.'  And  yet  he  likewise 
looked  for  something  in  a  sermon  beside  and  beyond  the  more  study  of  man.  He  was 
for  having  the  Spirit  of  God  breathing  in  it  and  with  it ;  and  he  was  for  speaking  those 
things,  from  those  impressions  and  with  those  affections,  which  might  compel  the  hearer 
to  say — '  The  Spirit  of  God  was  here  ' — I  have  heard  him  complain — '  It  is  a  sad  thing, 
when  a  sermon  shall  have  that  one  thing — the  Spirit  of  God — wanting  in  it.'  Mathers 
Life  of  Eliot.  *  Eccl.  xii.  9. 


PREPARATION   FOR    1  HE    PULPIT.  179 

There  will  be,  however,  great  injury  in  slavishly  following  any 
popular  paltern.  It  is  useful  to  observe  the  diversities  of  gifts  in 
our  brethren ;  but  our  chief  business  is  with  the  discernment  and 
cultivation  of  our  own  gifts,  and  the  sedulous  endeavour  to  acquire 
a  competent  measure  of  all  Ministerial  gifts,  at  least  so  as  not  in 
any  part  vyholly  to  come  short.  Many  young  Ministers  have  crip- 
pled their  effectiveness,  by  a  vain  attempt  to  exercise  the  higher 
qualifications  of  their  more  favoured  brethren  ;  instead  of  improving 
the  more  humble,  but  perhaps  equally  useful  capabilities,  which 
had  been  distributed  to  them.* 

Yet  does  fruitful  pulpit  preparation  depend  more  upon  our  spirit- 
uahty  than  even  upon  our  diligence.  It  is  an  improving  and  in- 
dustrious habit,  flowing  from  the  heart  penetrated  with  a  sense  of 
the  love  of  Christ,  the  vahie  of  souls,  the  shortness  of  time,  and  the 
supreme  concerns  of  eternity.  And  when  it  is  intelligently  fixed 
upon  the  subject-matter,  clear  views  of  Scriptural  trutii  are  beauti- 
fully unfolded,  flowing  in  perspicuous  and  natural  order,  and  no 
less  subservient  to  personal  edification  than  to  public  instruction. 
Thus  the  Christian's  operative  principle  realizes  an  accurate  per- 
ception of  the  main  object,  and  concentrates  all  the  powers  of  the 
mind  upon  it ;  so  that,  without  this  habit,  the  most  diligent  Minis- 
terial student  becomes  a  mere  trifler  in  his  momentous  work. 

But  the  importance  of  this  subject  calls  us  to  consider  it  more  in 
detail,  under  the  three  particulars  of — Composition  of  Sermons — 
Habit  of  Meditation — and  Special  Prayer. 


I— COMPOSITION  OF   SERMONS.  ' 

How  much  responsibility  attaches  to  our  pulpit  addresses  !  It 
cannot  be  of  light  moment,  whether  our  people  are  "  fed  with 
knowledge  and  understanding,"  or  with  ill-prepared  and  unsuitable 
provision.  The  pulpit  is  the  ordinary  distribution  of  the  bread  of 
life;  and  much  wisdom  indeed  is  required,  "rightly  to  divide  the 
word  of  truth,"2  that  each  may  be  ready  to  say — "  A  word  spoken 
in  season,  how  good  is  it  !"^ 

In  the  selection  of  our  subjects,  the  Sacred  Volume  opens  a  field 
of  almost  infinite  extent.  We  can  only  seize  the  most  suitable 
points  of  present  interest,  without  pretending  to  occupy  the  whole 
field.     The  Apostle  gives  us  some  wise  cautionary  rules  respecting 

'  See  some  valuable  remarks  in  Raikes  on  Clerical  Education,  p.  221. 
2  2  Tim.  ii.  15.  3  Prov.  xv.  23. 


180  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

our  choice  of  subjects— marking  with  equal  distinctness  "  the  things 
that  are  good  and  profitable  to  men,"  and  '•  the  things  that  are  ua 
profitable  and  vain."^  He  warns  us  against  curious  or  speculative 
matters,  as  inconsistent  with  our  office,  and  hurtful  in  their  results.* 
He  would  have  us  "  affirm  constantly"  the  doctrine  of  man's  ruin 
and  recovery,  as  the  sole  efficient  spring  of  practical  godliness  f  and, 
after  his  own  example,*  bend  all  subjects  naturally  to  Christ,  and 
concentrate  them  all  in  the  full  exhibition  of  his  cross.  The  mate- 
rials for  this  system  of  instruction  occur  in  the  daily  course  of  read- 
ing, in  secret  retirement  with  God,  in  the  habit  of  family  inter- 
course, in  unlooked  for,  or  even  ordinary,  providences ;  and  thus  ris- 
ing before  us,  they  will  always  find  a  responsive  interest  in  their 
adaptation  to  the  present  wants  and  sympathies  of  our  people. 
Cases  also  in  our  parochial  intercourse — of  ignorance,  of  hardened 
obstinacy,  of  perplexity,  or  of  awakened  conviction — furnish  some 
of  the  best  matter  for  our  Sabbath  Ministrations.^ 

The  meaning  and  object  of  a  text  is  a  definite  passage  from  the 
word  of  God,  as  the  ground-work  of  some  statement  of  truth, 
drawn  from  the  word.  This  is  natural  and  obvious.  But  we 
question  the  propriety  of  selecting  texts  merely  as  mottos  for  pul- 
pit dissertations.  Instead  of  the  sermon  being  made  from  the  text, 
the  text  is  made  from  the  sermon.  It  is  read  as  a  customary  intro- 
duction. It  furnishes  the  occasion  of  the  discursive  inquiry,  but  its 
component  parts,  or  its  connexion  with  the  context,  are  left  un- 

1  Comp.  Tit.  iii.  8,  9. 

2  2  Tim.  ii.  15,  16,  23.  Bishop  Reynolds  guards  us  against  a  danger  closely  allied  to 
this — '  the  vain  aflfectation  of  finding  something  new  and  strange  in  the  plainest  texts, 
which  shows  pride  and  wantonness  much  more  than  solid  learning  or  judgment.'  Ser- 
mon on  self-denial.  Works,  p.  810.  The  Minister's  office  in  the  pulpit — let  it  be  re- 
membered— is  that  of  "  an  Interpreter,"  to  expound  the  mind  of  God — not  to  show 
what  the  text  may  be  made  to  speak,  but  what  there  is  good  reason  to  believe  the  Holy 
Ghost  intended  it  to  speak.  Hence  we  may  give  a  Scriptural  statement,  and  at  the  same 
time,  a  false  exposition  of  Scripture.  This  Ministration  enervates  the  most  forcible 
matter  by  an  uncertain  dependence  upon  Divine  authority,  and  builds  our  faith  upon 
human  fancy  and  imagination.  In  the  gratification  of  fancy  and  conceit,  the  true  prac- 
tical instruction  is  overlooked :  Scripture  is  treated  as  if  it  had  no  definite  meaning : 
'  making  of  any  thing'  (as  Hooker  says,  v.  c.  59,)  '  what  it  listeth,  and  bringing  in  the 
end  all  truth  to  nothing.  On  the  subject  of  texts,  see  Claude's  Essay,  edited  by  Mr. 
Simeon,  with  many  valuable  improvements.  Whatever  may  be  thought  of  some  of  his 
minuter  points  of  detail,  no  work  will  be  found  more  useful  in  assisting  a  clear  diges- 
tion, and  a  lucid  arrangement  of  our  subject  matter.  Some  excellent  hints  also  may 
be  gathered  from  Lectures  on  Homiletics  and  Preaching,  by  E.  Porter,  D.  D.,  Theo- 
logical President  of  the  Seminary  at  Andover,  United  States.  Compare  Bowles,  Lib. 
ii.  c.  1,  2. 

3  Titus  iii.  8,  iva — in  order  that — to  the  end  that,  &c.  ■*  See  1  Cor.  ii.  2. 

5  Blackwell  notices,  and  profitably  enlarges  upon,  the  following  particulars  in  refer- 
ence to  the  choice  of  subjects.  1.  The  spiritual  state  of  the  people.  2.  Their  capacity 
for  hearing  the  Gospel.  3.  Their  predominant  sins.  4.  Providential  occasions.  Meth. 
Evang.  pp.  48 — 58.  Cotton  Mather's  rule  was  to  '  consider  the  case  and  circumstance 
of  his  hearers,  as  his  means  of  direction  to  his  subjects ;  and  to  have  some  particular 
design  of  edification  in  every  sermon  that  he  preached.  Bowles  adds  the  main  rule  for 
constant  recollection — '  Salus  populi  inter  condonandum  suprema  lex  esto.'     Lib.  ii.  1. 


COMPOSITION    OF    SERMONS.  181 

touched.  This  method — besides  that  it  loses  the  office  of  the  ex- 
positor— seems  scarcely  to  acknowledge  due  reverence  to  the  word 
of  God.  And  though  it  may  sometimes  afford  opportunities  for  use- 
ful discussion,  yet  it  tends  to  '  divert  the  mind  from  the  inspection, 
meditation,  and  weighing  of  sacred  scripture,  which  is  the  true  food 
of  the  soul,  and  the  treasury  of  Divine  wisdom :  and  to  which  alone 
the  converting  grace  of  the  Holy  Spirit  is  annexed.'' 

Some  of  Cotton  Mather's  rules  for  his  student's  treatment  of  texts 
are  excellent ;  such  as — -If  possible — to  read  the  text  in  the  original 
and  consult  commentators  before  he  composed  his  sermon — to  study 
a  scriptural  style  in  his  sermons,  and  to  confirm  his  several  heads 
of  discourse  with  some  Scripture  proof  or  illustration — to  have  much 
of  Christ  in  all  his  sermons,  as  knowing  that  the  Holy  Ghost  loves 
to  glorify  Christ ;  and  hoping,  that  if  he  followed  this  rule,  the  Holy 
Spirit  would  favour  him  with  much  of  his  influence  in  the  exercise 
of  his  Ministry — to  crowd  every  sermon  as  full  of  matter  as  possi- 
ble without  obscurity .2 

A  remark  on  some  of  these  rules  may  be  allowed.  The  use  of 
commentators  is  well,  before  we  compose  our  sermons,  but  not  be- 
fore we  have  considered  and  arranged  them.  This  was  Mr. 
Cecil's  plan  of  preparation  ;  not  to  forestall  his  own  views  by  the 
use  of  commentaries  ;  but  first  to  talk  over  the  subject  to  himself, 
writuig  down  whatever  struck  his  mind  ;  and  after  having  ar- 
ranged what  he  had  written,  settled  his  plan,  and  exhausted  his 
own  resources — to  avail  himself  of  all  extrinsical  help.^  There  is 
no  greater  hindrance  to  solid  learning,  than  to  make  such  use  of 
other  men's  resources,  as  to  neglect  our  own.  The  use  of  helps 
generally,  and  especially  ^  Helps  for  Composition^  in  the  form 
of  ^Skeletons'' — needs  great  discretion,  discrimination,  and  dili- 
gence, lest,  by  restraining  the  active  energy  of  our  native  powers 
they  do  not  rather  prove  serious  hindrances  to  composition.  Mr. 
Simeon's  well-known  and  most  useful  work,  may  be  said  to  give 
precisely  that  measure  of  help  which  is  required — encouragement 
to  inexperienced  diligence,  and  at  the  same  time  a  fair  scope  for 

'  Vitri.     Methodus  Honiiletica,  cap.  iii.  2  See  his  Life. 

3  See  his  Life,  prefixed  to  his  '  Remains.'  The  following  are  noticed  by  a  valuable 
writer  as  among  the  important  advantages  arising  from  foreign  research,  as  supplement- 
ary— not  preliminary — to  hom.e  resources — '  It  will  give  excitement  to  the  mind,  and 
rouse  it  to  a  state  of  higher  energy  and  activity — It  will  present  ample  materials  for 
thought  and  reflection;  and  should  the  mind  fix,  with  a  vigorous  grasp,  only  on  scyne 
one  interesting  thought,  that  single  idea  may  be  the  first  of  a  train,  which  will  give  a 
character  and  a  value  to  the  whole  discourse — It  will  give  additional  amplitude,  richness, 
and  vividness  to  many  of  the  illustrations,  w  I'ch  your  own  mind  might  have  suggested 
in  part,  but  with  much  less  power  of  exciting  interest  and  impression.  It  will  also  serve 
to  give  additional  confidence  in  the  expression  of  your  own  opinion.'  Mental  Discipline, 
by  the  Rev.  H.  F.  Burder,  p.  85. 


182  VIEW    OP    THE    CHRISTIAN    MINISTRY! 

the  exercise  of  talent.  For  the  care  and  thought  requisite  to  pro- 
duce from  his  vohime,  a  complete  and  well-proportioned  discourse, 
are  fully  equal  to  the  labour  of  an  original  composition  ;  so  skil- 
fully are  the  breaks  contrived,  to  exercise  the  judgment  in  suit- 
able filling  up  of  the  vacuum,  and  in  the  accurate  arrangement  of 
the  scriptural  matter. '  Perhaps  the  highest  commendation  of  the 
work  is,  that  a  mere  copyist  would  exhibit  the  Skeletons  Uke 
the  bones  in  the  prophetic  vision,  very  dry ;  whereas  a  thought- 
ful mind  would  find  ample  and  profitable  employment  in  clothing 
them  with  solid  matter,  in  the  form  of  symmetry  and  strength.^ 

As  to  Cotton  Mather's  rule  of  crowding  his  sermons  with  mat- 
ter— It  would  be  well,  that  our  discourses  should  be  like  Ehhu's, 
"  full  of  matter  ;"^  and  we  must  regret,  that  a  good  man  is  not  al- 
ways a  wise  or  a  full  man.  Yet  we  must  remember  our  people's 
capabilities,  the  hmited  nature  of  their  digestive  powers,  and  the 
serious  injury  of  stretching  them  beyond  their  natural  exercise. 
The  principle  of  our  Lord's  instruction  was,  to  "  speak  the  word 
unto  the  people,  as  they  were  able  to  hear  it."^  Had  he  said  all 
lat  he  could  have  said,  it  would  have  been  infinitely  more  than 
^hey  would  have  been  able  to  have  received  ;  and  consequently  the 
grand  end  of  his  instruction  would  have  been  lost.  It  needs  much 
prudence  to  select  the  most  appropriate  instruction,  rather  than  by 
sweeping  over  too  large  a  surface,  to  weaken  distinctness  of  impres- 
sion. Mr.  Cecil  justly  remarks,  that  'it  requires  as  much  reflection 
to  know  what  is  not  to  be  put  in  a  sermon,  as  what  is.'^  It  is  not, 
how  much  can  be  said  ;  but  what  can  best  be  said.    Let  us  not  aim 

1  This  remark  applies  with  less  force  to  the  Horae  Homileticae  of  this  revered  writer  ; 
which,  being  constructed  for  the  use  of  the  laity  as  well  as  the  clergy,  came  from  the 
author's  hands  with  more  substance  and  completeness. 

2  Ezek.  xxxvii.  2.  We  might  take  an  illustration — Mr.  Martyn's  Sermon  on  Psalm 
ix.  17 ;  which  is  the  filling  up  of  Mr.  Simeon's  Skeleton  on  that  text.  It  was  worked 
out  (as  we  incidentally  learn  from  his  Life)  under  circumstances  of  peculiar  disadvan- 
tage and  mental  agitation.  But  the  life  that  is  infused  throughout,  the  variety  of  its 
enlargements,  the  accuracy  of  the  proportions  of  its  several  parts,  the  skill  with  which 
the  breaks  are  completed,  and  the  warm  and  strong  colouring  given  to  the  whole — all 
combine  to  give  to  it  the  power  and  eflect  of  an  original  and  talented  composition.  See 
his  Life,  pp.  130 — 132,  and  compare  liis  volume  of  Sermons  (v)  with  Helps  to  Comp'> 
sition,  Skel.  387. 

3  Job  xxxii.  18.  Archbishop  Usher  used  to  call  Dr.  Manton  a  voluminous  preacher — 
not  from  the  tedious  length  of  his  discourses,  but  from  his  art  of  compressing  the  sub- 
stance of  volumes  of  Divinity  into  a  narrow  compass. 

4  Mark  iv.  33. 

5  Cecil's  Remains — '  Verbum  sic  populo  Dei  dispensandum,  ut  multum,  non  multa. 
PrOrit  quandoque  concionatoris  animus,  ut  multa  doctrinae  capita  percurrat ;  sylvam 
materisR  in  concione  accumulet.  At  nex  hoc  est  nih  concionari ;  nee  sic  populus  sdifi- 
catur.  Maxima  pars  vulgi,  qua,  est  ingenii  hcbetudine,  multitudine,  rerum,  quae  varii 
generis,  potius  obruitur,  qua,in  instruitur.  Non  tam  itaque  refert,  quot  poteramus  doc- 
trinae capita  percurrere,  quam,  quid  auditoribus  commodum.'  Bowles'  Pastor,  Lib.  ii.  c. 
10  — '  Q,ui  docet,  vitabit  omnia  verba,  quae  non  docent ' — was  Augustine's  sensible  rule. 
De  Doctr.  Christian  Lib.  iv.  10. 


COMPOSITION    OF    SERMONS.  183 

at  exhausting  ourselves  at  every  point  of  our  subject.  Let  our 
thouglits  be  select,  solid,  naturally  flowing  out  of  the  discussion, 
without  breaking  into  the  unity  of  our  scheme. 

The  Writer  feels  that  he  can  add  nothing  of  importance  to  the 
rules  of  more  practised  writers.  The  great  matter  to  keep  in  mind 
is  the  opening-  of  ^Scripture — expounding  the  mind  of  God — 
not  opening  our  subject  abstractedly,  but  through  the  medium  of 
Scripture,  beaten  out,  and  laid  full  and  large  before  our  people.  In 
order  to  this  primary  end  of  preaching,"  every  text  should  contain  a 
complete  sense.  The  selection  of  materials  in  beating  out  and  ap- 
plying this  sense,  requires  much  care.  In  avoiding  the  technical 
plan,  which  would  reduce  all  subjects  into  one  precise  form,  we  must, 
however,  carefully  apply  those  fixed  rules  and  principles,  which  be- 
long to  the  science  of  preaching  as  a  science,  in  giving  to  it  the  best 
method  and  expression.  The  subject  probably  should  be  digested 
previous  to  the  arrangement  of  the  sermon.  This  will  best  secure 
unity  of  design,  combined  with  interesting  variety  of  method.  It 
will  also  guard  us  against  the  common  evil  of  dissecting  rather 
upon  the  principle  of  verbal  than  logical  analysis  ;  distributing  the 
words,  rather  than  the  materials  of  discussion,  under  their  several 
heads ;  thus  obscuring  the  primary  topics  ;  amplifying  secondary 
points  :  and  bringing  much  irrelevant  matter  into  the  scheme.  The 
exordium  opens  no  sphere  for  artificial  structure  or  for  studied  orna- 
ment, or  generally  even  for  fervid  appeals.  We  might  introduce 
he  text  naturally  to  view  by  some  brief  exposition  of  the  context 
or  of  the  subject  in  hand.'  The  clearness  of  the  discvission  mate- 
rially depends  upon  '  having  no  more  heads  than  can  be  sufficiently 
amplified  within  the  bounds  of  the  discourse,  so  as  to  be  rendered 
sensible  to  the  hearers.  They  should  be  quite  distinct  from  one 
another,  at  the  same  time  that  they  all  concentre  on  the  main 
point.'^  This  assists  the  hearer  in  the  survey  and  retention  of 
truth — '  method  being  a  chain,  in  which,  if  a  man  should  let  shp 
any  one  part,  he  may  easily  recover  it  again,  by  that  relation  and 
dependence  which  it  hath  with  the  whole.'^    Some  of  the  best  pul- 

i  '  Exordium  est  ingressus  quidam,  quo  ceu  viam  sternimus  ad  rem,  quam  tractaturi 
sumus ;  et  quo  de  rebus  non  levibus,  sed  necessariis  et  salutaribus  dicturos  nos  signifi- 
camus,  ad  attentionem  nobis  conciiiandam ;  quo  etiam,  in  continuato  textu  praeuntis  loci 
cum  proecedenti  connexionem  ostendimus.'  Bucani  Methodus  Concion.  vide  p.  12.  r2mo. 
Groning.  1645. 

-  Fordyce's  Eloquence  of  the  Pulpit. 

3  Bishop  WilkLns's  Ecclesiastcs,  p.  6.  'A  clear  division,'  says  Reybaz,  '  is  the  handle 
of  a  vase  ;  in  the  taking  hold  of  which,  every  thing  it  contains  goes  with  it.'  '  Method 
raises  a  lively  and  beautiful  composure  out  of  a  chaos  of  complicated  and  disorderly  mate- 
rials ;  and  from  a  disorderly  concourse  and  dark  confusion  of  ideas  calls  forth  light, 
order,  and  harmony.  Tliis  assigns  to  every  part  its  proper  magnitude,  figure,  and  situ- 
ation, with  so  much  judgment,  that  all  stand  in  need  of  one  another,  and  each  con- 


184  VIEW    OP    THE    CHRISTIAN    sflNISTRY  : 

pit  talents — such  as  fluency  of  utterance,  richness  and  variety  of  il- 
lustration— without  an  orderly  distribution,  fail  in  arresting  the  at- 
tention, or  fixing  permanent  impression.  There  may  be  indeed  a 
danger  even  on  this  side  of  a  mode  too  artificial,  and  of  fettering 
even  the  Divine  Spirit  (who  "  bloweth  where  he  listeth  ")  by  the  re- 
striction of  canons,  sometimes  too  accurate  for  the  free  and  popular 
flow  of  Scripture.!  it  ig  however  most  desirable  to  avoid  that  habit 
of  running  away  from  our  text,  which  has  gained  for  some  of  us 
the  name  of  '  fugitive  preachers.'  The  best  matter  loses  its  inter- 
est by  an  unnatural  connection.  The  simplest  subjects  are  ob- 
scured by  the  introduction  of  irrelevant  detail. 

Bishop  Wilkins  states  the  three  component  parts  of  a  sermon  to 
be  method,  matter,  and  expression.  '  Each  of  these '  (he  observes) 
•  do  contribute  mutual  assistance  to  each  other.  A  good  method 
will  direct  to  proper  matter ;  and  fitting  matter  will  enable  for  good 
expression.'^  The  method  is  seen  in  laying  down  the  scheme — the 
matter  in  filling  it  up — and  the  expression  in  clothing  it  with  an 
appropriate  garb.  We  have  already  adverted  to  method.  A  ser- 
mon, in  order  to  edification,  must  be  rich  in  matter.  At  least  any 
deficiency  of  substance  proportionably  diminishes  its  usefulness. 
The  primary  sources  of  matter  are  found  in  a  close  analysis  of 
every  important  word  in  the  text,  and  of  the  design  of  the  whole ; 
illustrated  by  the  examination  of  the  parallel  references,  by  an  at- 
tentive ruminating  inspection  of  the  context,  and  by  a  clear  refer- 
ence to  the  analogy  of  faith.'  Any  historical  circumstance  con- 
nected with  the  text — the  clear  exposition  of  the  meaning  (not 
however  needlessly  distracting  the  mind  with  jarring  interpreta- 
tions) the  scope  of  the  sacred  writer — the  successive  steps,  and  con- 
secutive reasoning,  by  which  he  arrives  at  his  point — must  all  be 
noticed.  The  consideration  also  of  the  speaker,  the  occasion,  the 
person  addressed — the  tracing  of  the  principles  developed  in  the 
text  to  their  consequences,  or  the  consequences  referred  back  to  their 
original  principles — the  connexion  and  suitableness  of  means  to 

tributes  gracefulness  and  strength  to  the  whole.  Three  things  are  especially  neces- 
sary— distinction  of  the  parts — their  mutual  dependence  on  one  another,  and  the  per- 
spicuity of  the  whole  contexture.'  Sir  Richard  Blackmore's  Accomplished  Preacher. 
8vo.  1731. 

'  AuiTUstine  excellently  observes — '  Periculum  est,  ne  fugiant  ex  animo  qua;  sunt  do- 
cenda,  dum  attenditur,  ut  arte  dicantur.' — Lib.  iv. — ut  supra.  See  some  admirable 
thoughts  on  this  subject  in  Hall's  Sermon  on  the  Ministry,  pp.  25,  26. 

2  Bishop  Wilkins's  Ecclesiastes,  p.  5. 

3  '  Concionem  paraturus — textum  ante  omnia  legat,  relegat,  perlegat ;  phrases  seu  locu- 
tiones,  vocumque,  turn  singularum,  turn  complexarum,  significationes  accurate  examinet ; 
idque  faciat,  vel  consultis  ipsis  fontibus,  vel  saltem  omnium  optimis  laudatissimisque  ver- 
sionibus,  unde  sensum  germanum  eruat  cum  nrpiaraaci  loci,  ndei  analogia,  et  aliis  Scrip- 
turse  locis  convenientem.' — Bucan.  ut  supra,  p.  10. 


COMPOSITION    OF    SERMONS.  185 

their  end — these  points  will  furnish  instructive  substance  with  prac- 
tical and  experimental  application.  Collateral  matter  may  be  found, 
diversified  in  the  form  of  parallelism,  contrast,  illustration — the  pur- 
suit of  the  object  in  direct  inference,  objections,  or  hypothetical 
suppositions,'  (fee.  The  effective  use  of  these  helps  obviously  re- 
quires a  sound  judgment,  and  a  mind  stored  with  active  intellectual 
furniture,  such  as  enlarges  our  capabihties  for  communicating  in- 
struction. 

But  after  all, — as  an  old  man  remarked  to  Musculus,  one  of  the 
Swiss  reformers — '  Si  vis  fieri  bonus  concionator,  da  operant,  ut 
sis  bonus  Biblicus.''  The  Scripture  is  the  inexhaustible  store-house 
of  our  most  valuable  materials — whether  of  clear  instruction  ;  con- 
vincing argument ;  powerful  or  melting  address ;  or  even  tlie  higher 
strokes  of  eloquence — '  thoughts  that  breathe  in  words  that  burn.' 
Any  just  complaint  therefore  of  the  barrenness  or  sameness  of  our 
preaching,  must  arise  (as  we  have  hinted)  from  want  of  industry 
in  our  research,  not  from  the  want  of  opulence  of  our  resources. 
Augustine  rightly  estimates  'the  preacher's  wisdom,  according  to 
his  proficiency  in  the  diligent  and  intelligent  search  of  the  Scrip- 
tures. The  more  he  sees  the  poverty  of  his  own  store,  the  more 
needful  is  it,  that  he  should  enrich  himself  in  these  treasures.'^  Not 
that  we  would  recommend  a  long  string  of  texts,  or  what  Burnet 
calls  'a  bare  concordance  exercise,'  (for  ill-digested  quotations  even 
from  the  sacred  treasury,  may  be  very  unprofitable) ;  but  an  ex- 
press reference  to  Scripture  in  confirmation  of  the  distinct  points  of 
our  discourses :  not  overcharging  our  sermons,^  but  yet  at  the  same 
time  giving  a  full  prominence  to  the  Divine  testimony.  To  dilute 
our  proofs  in  the  natural  flow  of  our  own  style,  proportionably  weak- 
ens the  impression —  Thus  God  hath  spoken  ;  whereas  a  distinct 
reference  to  the  authority  of  Scripture,  confirms  our  statements  with 
the  stamp  of  God,  and  brings  our  hearers,  like  the  camp  at  Sinai, 
prostrate  before  his  awful  majesty.     On  this  account  the  Apostle's 

1  Mr.  Sturtevant  has  pertinently  illustrated  Mr.  Claude's  detail  of  these  various  sources 
of  matter.  See  his  "  Conversations  and  Letters  upon  Preaching,"  and  "  The  Preacher's 
Manual." 

2  Augustine,  ut  supra — Lib.  iv.  5.  Dr.  W^atts  reminded  his  Minister,  that  he  was  a 
Minister  of  the  Word  of  God,  a  Professor  and  Preacher  of  the  Bible ;  and  not  a  mere 
Philosopher  upon  the  foot  of  reason,  nor  an  orator  in  a  Heathen  school.  Humble  At- 
tempt, p.  61. 

3  It  was  Mr.  Robinson's  sensible  judgment,  '  that  one  or  two  texts  were  as  good  as 
one  hundred.'  A  valuable  old  writer  observes  the  defects  on  both  sides — of  loading 
sermons  with  a  mass  of  Scripture,  and  leaving  them  wholly  destitute.  He  remarks, 
that  a  judicious  selection  of  Scripture  proof  (seldom  more  than  one  to  a  single  point) 
was  the  practice  of  Christ  and  his  apostles,  though  they  could  have  produced  mul- 
tiplied testimonies  of  Scripture  in  defending  themselves  against  their  enemies.  Zep- 
peri  Ars  Conscion.  Lil).  II.  chap.  vi.  Compare  Bowles,  Lib.  ii.  2.  Burnet's  Past 
Care,  ch.  ix. 

21 


186  VIEW    OF    THE. CHRISTIAN    MINISTRY: 

"  speech  and  preaching  was  not  with  enticing  words  of  man's  wis- 
dom ;"  but  "  in  the  words  which  tlie  Holy  Ghost  teacheth,"  "  that 
the  faith  of  his  people  should  not  stand  in  the  wisdom  of  man,  but 
in  the  power  of  God.'" 

Generally  speaking  —  the  discussion  should  be  comprehended 
within  two  or  three  divisions,  the  matter  so  clearly  arranged,  as  to 
fall  in  readily  under  the  several  main  heads  ;  the  principal  points 
strengthened  and  illustrated  by  Scriptural  testimony,  and  closely 
applied  to  the  respective  cases  of  our  congregation.^  If  the  discus- 
sion were  likely  to  extend  beyond  its  due  bounds,  it  would  be  better 
to  sketch  a  short  outline  in  the  introduction,  or  to  seize  the  most 
prominent  points,  rather  than  to  be  constrained  to  press  its  personal 
interest  upon  minds  ill-prepared  by  weariness  to  receive  a  deep  and 
permanent  impression.  It  is  not  enough  that  the  sermon  should 
contain  striking  or  good  thoughts.  The  materials  must  be  ar- 
ranged so  as  to  produce  an  effect  upon  the  whole — a  growing  intei- 
est,  conducting  to  a  clear  and  powerful  conclusion.  We  must  be- 
ware, however,  of  fixing  our  minds  upon  the  mechanism  of  the 
sermon,  so  as  to  forget  that  which  alone  can  infuse  life  and  power 
into  it.  We  may  produce  a  skeleton  clothed  with  flesh,  and  exhib- 
iting the  most  exact  proportion  of  its  several  parts  ;  yet  still  may  it 
be,  like  the  dry  bones  lately  referred  to,  without  the  quickening 
breath  of  heaven.  A  spiritual,  as  well  as  an  intellectual  habit,  is 
essential  both  to  the  composition  and  the  delivery  of  our  discourses. 

With  regard  to  the  style  of  our  sermons — simplicity  and  point 
seem  to  be  the  most  important  characteristics — simpUcity,  without 
undignified  familiarity — point  and  energy,  without  unnatural  la- 
bour to  produce  effect.  Archbishop  Whately  admirably  warns  us 
against  the  two  extremes  of  conciseness  and  prolixity  connected 
with  this  style.  '  It  is  obvious'  (he  observes)  '  that  extreme  concise- 
ness is  ill-suited  to  hearers,  whose  intellectual  powers  and  cultiva- 
tion are  small.  The  usual  expedient,  however,  of  employing  a 
prolix  style,  by  way  of  accommodation  to  such  minds,  is  seldom 
successful. — They  are  likely  to  be  bewildered  by  tedious  expansion, 
and  being  unable  to  maintain  a  steady  attention  to  what  is  said, 
they  forget  part  of  what  they  have  heard,  before  the  whole  is  com- 
pleted.   Add  to  which,  that  the  feebleness  produced  by  excessive  di- 

1  1  Cor.  ii.  4,  5,  13.  Chrysostom  well  remarks — '  If  any  thing  be  spoken  without 
Scripture,  the  knowledge  of  the  hearers  halteth.'  On  Psalm  Ixxxvi.  To  the  same  par- 
port  Augustine,  '  Non  valet — hiEC  ego  dico,  hoec  tu  dicis,  heec  ille  dicit ;  sed  hsBC  dicit 
Dominus.'     Ad  Vincent. 

2  Three  brief  rules  have  been  given  by  an  eminent  Master  in  composition — '  Get  the 
subject  into  your  mind — Throw  yourself  into  it — Pour  both  yourself  and  it  into  the  bo- 
soms of  your  hearers.'' 


COMPOSITION    OF    SERMONS.  187 

lution,  will  occasion  the  attention  to  languish  ;  and  what  is  imper- 
fectly attended  to,  however  clear  in  itself,  will  usually  be  but  im- 
perfectly understood.  Young  writers  and  speakers  are  apt  to  fall 
into  a  style  of  pompous  verbosity,  from  an  idea  that  they  are  ad- 
ding I)oth  perspicuity  and  force  to  what  is  said,  when  they  are  only 
encumbering  the  sense  with  a  needless  load  of  words.  It  is  not  in- 
deed uncommon  to  hear  a  speaker  of  this  class  mentioned,  as  hav- 
ing '  a  -very  fine  command  of  language ;'  when  perhaps  it  might 
be  said  with  more  correctness,  that  '  his  language  has  a  conmiand 
of  him' — that  is,  that  he  follows  a  train  of  words  rather  tlian  of 
thought.'' 

The  Bible  furnishes  unquestionably  the  perfect  model  of  this 
clear,  natural,  and  vigorous  style.  We  see  therefore  the  propriety 
of  Cotton  Mather's  rule — to  mould  even  the  garb  of  our  sermons 
after  the  Scriptural  pattern.  The  phraseology  dictated  by  the  Holy 
Ghost  is  peculiarly  calculated  for  public  preaching.^  There  is  no 
book  so  intelligible  as  the  book  of  God  ;  no  book  that  so  clearly  re- 
veals man  to  himself;  or  that  has  such  inexpressible  power  over 
his  heart ;  or  that  connects  itself  so  naturally  with  his  popular  feel- 
ings and  interests.  The  savour  of  Divine  truth  is  sensibly  dimin- 
ished, by  passing  under  the  conceptions  or  expressions  of  men.  No 
language — whether  of  exposition,  address,  or  illustration — is  so 
generally  acceptable  as  that  of  the  inspired  volume.  Few  readers 
of  Saurin  and  French  Divines  of  his  class  (orthodox  in  their  views, 
and  forcible  in  their  statement  of  Scriptural  truth),  but  have  felt  a 
lack  of  unction,  warmth,  and  spiritual  excitement,  arising  from  their 
scanty  infusion  of  the  sacred  dialect  into  their  writings — a  deficiency 
for  which  no  powers  of  genius  or  eloquence  can  compensate  to  a 
spiritual  mind.^  The  matter  and  manner,  that  is  drawn  fresh  from 
the  spring,  will  always  be  most  enlivening. 

1  Whately  on  Rhetoric.  2  See  1  Cor.  ii.  13. 

3  '  The  Bible'  (as  the  late  Mr.  Hall  admirably  observed) — '  being  intimately  associated 
in  the  mind  with  every  thing  dear  and  valuable,  its  diction  more  powerfully  excites  devo- 
tional feelings  than  any  other;  and,  when  temperately  and  soberly  used,  imparts  an  unc- 
tion to  a  religious  discourse,  which  nothing  else  can  supply.  For  devotional  impression, 
we  conceive  that  a  very  considerable  tincture  of  the  language  of  Scripture,  or  at  least 
such  a  colouring,  as  shall  discover  an  intimate  acquaintance  with  these  inimitable  mod- 
els, will  generally  succeed  best.'  Review  of  Foster's  Essays.  Vitringia  speaks  excel- 
lently to  the  same  purport — '  Non  in  sentcntiis  tantum  ct  doctrinis,  vernm  etiam  in  dictis  et 
phrasibus  Scripturse  S.  tantam  vim  ct  pondus  esse,  ut  nullum  verbum  qualecumquc  aliud 
ei,  in  exponendis  rebus  spiritualibus  sive  simplicitalis,  sive  proprietatis  et  nativa,  signifi- 
cationis  rcspectu,  comparari  queat.  Vocabula  et  dictiones  Spiritus  S.  nudae,  et  nullis 
pcrmixtEe  lenociniis  orationis  aut  exegcsios  humanoe,  passim  sic  afficiunt  et  illustrant 
mentem,  ut  quicquid  iis  admiscetur,  insipidum  videatur.'  Method.  Homil.  Cap.  iii.  In 
the  same  spirit  Witsius  remarks — '  Res  Dei  commodius  explicari  non  possent  quam  ver- 
bis Dei.  Male  putat,  quisquis  presumit,  se  accuratius,  vel  clarius,  vel  efficacius,  vel  ad 
intelligendum  aptius  Theologine  arcane  cxplanaturum,  quam  iis  terminis  et  phrasibus, 
quibus  post  Prophetas  Apostoh  usi  sunt,  ab  eo  dictatis,  qui  homini  os  et  linguam  forma- 


188  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

We  need  scarcely  animadvert  upon  the  pitiful  practice  of  a  copy- 
ist in  preaching.  Mr.  Addison  (a  name  of  far  higher  authority  in 
accomplished  literature,  than  in  theology,)  commends  Sir  Roger  de 
Coverley's  Chaplain  for  having  his  list  of  sermons  from  the  best  di- 
vines, ready  drawn  up  in  course  for  the  whole  year,  adding — •  I 
would  heartily  wish,  that  more  of  your  country  Clergymen  would 
follow  this  example  ;  and,  instead  of  wasting  their  spirits  in  labo- 
rious compositions  of  their  own,  would  endeavour  after  a  handsome 
elocution,  and  all  those  other  talents,  which  are  proper  to  enforce^ 
what  has  been  penned  by  greater  masters.  This  would  be  not  only 
more  easy  to  themselves,  but  would  edify  their  people."  Such  a 
system  of  idleness  would  doubtless  be  'more  easy  to  ourselves.' 
But  the  results  of  edification  are  most  questionable.  No  merely 
passive  agent  can  make  a  solid  or  useful  Minister.  The  talent  en- 
trusted to  him,  thus  "hid  in  a  napkin,"  instead  of  being  put  out  to 
daily  use,  awfully  stamps  him  as  an  "unprofitable  servant."* 
Where  "  the  gift  is  neglected,"  instead  of  "  stirred  up,"^  what  bless- 
ing can  the  Spirit,  thus  grieved  and  dishonoured,  be  expected  to 
assure  ?  Mr.  Addison's  conception  of  the  power  of  a  sermon  was 
probably  rather  the  magical  effect  of  eloquence,  or  of  moral  suasion, 
than  that  fruit  of  faith  and  prayer,  which  the  Divine  pleasure  has 
ordinarily  connected  with  "  the  weak," — not  with  the  wise  things 
of  this  world. ^  George  Herbert  justly  replies  to  the  objection — 
'  that  where  there  are  so  many  excellent  sermons  in  print,  there  is 
no  excuse  for  preaching  bad  ones.' — '  Though  the  world  is  full  of 
such  composures ;  yet  every  mail's  oivn  is  fittest,  7'eadiest,  and 
most  savoury  to  hini.^^     Indeed,  it  may  be  questioned,  whether 

vit,  qui  fingit  sinwulorum  corda,  et  iJcirco  omnium  optime  novit,  qua  ratione  cor  instrui 
et  moveri  debeat.  De  Vero  Theologo.  Mr.  Brown  of  Haddington,  though  a  man  of 
considerable  theological  learning,  said  of  himself,  God  hath  made  me  generally  to  preach, 
as  if  I  had  never  read  another  book  but  the  Bible.  I  have  essayed  to  preach  Scriptural 
truths  in  Scriptural  language.  Life  and  Remains,  p.  20.  Dr.  Watts,  however,  speaks 
of  preachers,  who  '  have  such  a  value  for  elegancy,  and  so  nice  a  taste  for  what  they  call 
polite,  that  they  dare  not  spoil  the  cadences  of  a  period  to  quote  a  text  of  Scripture  in  it.' 
Improvement  of  the  Mind,  Part  II.  chap.  vi.  sect.  iii. 

1  Spectator,  No.  lOG.  2  Matt.  xxv.  25—30. 

3  1  Tim.  iv.  14.     2  Tim.  i.  6.  i  See  1  Cor.  i.  26—29. 

5  Country  Parson,  ch.  v.  Bishop  Sprat  strongly  reprobates  this  practice.  Bishops 
Bull  and  Burnet  however  recommend  it  to  the  younger  and  uninformed  clergy.  The 
former  suggests  the  use  of  Tillotson's  sermons,  the  Homilies,  or  a  section  of  the  Whole 
Duty  of  Man.  Clergym.  Instructor,  pp.  249-251,  with  297,  298.  Burnet,  Past.  Care, 
ch.  ix.  The  HomUies  indeed,  as  we  have  observed,  were  compiled  with  some  reference 
to  this  purpose ;  and  as  the  genuine  expression  of  the  sentiments  of  our  Reformers,  they 
may  be  considered  (with  some  allowance  for  the  phraseology  of  the  times)  the  best  sub- 
stitute for  original  composition.  Bishop  Wilson  recommends,  as  a  part  of  academical 
instruction  for  Ministerial  Students,  the  abridgment  of  some  of  the  best  practical  ser- 
mons, marking  the  manner  of  handling  the  subjects,  the  ways  of  discussion,  arguments, 
&c.  adding  however  in  character  with  our  remark,  that  '  few  discourses  are  nicely  proper 
for  any  other  place  or  circumstance,  than  those  for  which  they  were  composed.'  Works, 
iv.  pp.  381 — 383.     Perhaps  compilation  may  be  allowed  in  extreme  cases,  but  not  as  the 


COMPOSITION    OF    SERMONS.  189 

any  course  of  sermons  cap  be  framed  for  general  use.  For,  ac- 
cording to  the  different  shades  of  ignorance  or  knowledge  in  differ- 
ent spheres,  it  would  be  too  elementary — or  too  full  and  enlarged — 
or  not  sufficiently  systematic  or  detailed,  and  therefore  in  a  greater 
or  less  degree  inapplicatory.  Yet  this  animadversion  on  the  slavish 
use  of  foreign  resources  does  not  imply  that  every  sentiment  or  sen- 
tence of  our  sermon  must  be  (strictly  speaking)  original.  The  habit 
of  reading  will  furnish  many  illustrations  and  trains  of  thought, 
which  are  insensibly  moulded  into  our  minds,  and  become  our  own 
by  our  individual  method  of  application.  Thus  while  we  learn 
from  all,  we  may  almost  be  said  to  borrow  from  none.  The  Min- 
isterial student  will  find  this  exercise  both  useful  to  his  mind,  and 
a  means  of  grace  to  his  soul.  The  fruits  of  his  own  study  and  ac- 
quaintance wdth  his  people's  wants,  consecrated  to  the  Lord  in  the 
simplicity  of  faith,  prayer,  and  love,  {though  perhaps  not  accord- 
ing to  rule,  and  of  very  inferior  snhstance)  will  be  honoured; 
while  human  dependence,  sloth,  and  indifference,  will  be  unblest. 
We  cannot  tell  to  what  extent  the  meanest  gifts  might  have  been 
cultivated  with  success.  At  all  events  the  weakest  effort  of  our  own 
mind  is  more  acceptable,  than  the  indolent  use  of  the  most  talented 
exercises  of  another.  While,  therefore,  we  would  aim  high,  and 
keep  the  best  rules  before  us,  we  are  encouraged  to  "  stir  up  the 
gift  that  is  in  us,"  (Jioioever  little  it  may  he  in  our  own  eyes)  and 
the  excuse  of  want  of  ability  is  disallowed. 

Mr.  Cecil  remarks  on  deliberate  preparation  for  the  pulpit — '  If 
it  is  driven  off  late,  accidents  may  occur,  which  may  prevent  due 
attention  to  the  subject.  If  the  latter  days  of  the  week  are  occu- 
pied, and  the  mind  driven  into  a  corner,  the  sermon  will  usually  be 
raw  and  undigested.  Take  time  to  reject  what  ought  to  be  reject- 
ed, as  well  as  to  supply  what  ought  to  be  supphed.''  Dr.  Ham- 
mond always  had  a  subject  in  hand,  and  no  sooner  had  he  finished 
one  sermon,  than  he  commenced  another.^  Though  perhaps  it 
would  not  be  desirable  to  follow  this  constant  routine,  yet  the  habit 
of  turning  our  studies  to  present  account,  is  of  the  first  moment.  A 
lively  imagination  may  indeed  serve  an  itinerant ;  but  the  sermons 
of  a  stationary  Minister,  preaching  twice  or  thrice  in  the  week  to 

established  rule.  For  where  is  the  evidence  of  a  Divine  call  to  the  sacred  ofBce  in  a  total 
destitution  of  an  important  Ministerial  qualification  'apt  to  teach?'  Until  a  man  (to  use 
Bishop  Burnet's  illustrations)  '  is  able  to  go  without  crutches,  and  work  without  pat- 
terns,' had  he  not  better  remain  in  the  important  character  of  a  Christian  student,  until 
by  prayer  and  study  he  should  be  able  to  'purchase  to  himself  a  good  degree'  in  the 
Christian  Ministry  1 

1  See  his  Life,  prefixed  to  the  '  Remains.' 

*  See  Fell's  Life  of  Hammond,  an  instructive  piece  of  biography. 


190  VIEW    OF    THE    CHRISTIAN    MINISTRY  I 

the  same  congregation,  will,  without  a  store,  be  insipid,  tautologi- 
cal, and  unedifying — keeping  back  as  babes,  in  elementary  instruc- 
tion, those,  who,  under  a  more  digested  administration,  might  have 
been  "  fathers  in  Christ."  The  minister's  life  must,  to  the  end,  be 
a  life  of  holy  meditation  and  study.  No  man  who  neglects  the 
apostle's  exhortation  to  "give  attendance  to  reading,"  will  long  con- 
tinue a  profitable  preacher  to  an  intelligent  congregation.  The 
native  resources  even  of  the  most  powerful  minds  need  to  be  replen- 
ished ;  and  therefore  the  preacher  '  must  not  merely  have  been  a 
man  of  reading ;  he  must  read  still ;  or  his  sermons  will  be  trite 
and  barren  of  thought.'^  He  had  better  however  bring  iiis  old 
stores  into  fresh  service,  than  trust  to  the  impulse  of  the  moment 
of  duty,  or  draw  imprudently  upon  the  resources  of  a  mind  already 
too  scantily  stocked.  At  all  events  to  suffer  the  week  to  draw  to  a 
close  without  ready  furniture  for  our  Sabbath  work,  is  the  mark  of 
indolence  and  presumption,  and  promises  a  very  inadequate  and 
unfruitful  performance  of  this  weighty  responsibility.'^ 


II.— HABITS  OF  MEDITATION. 

'  Lectio  inquirit — oratio  postulat — meditatio  invenit — contem- 
platio  disgustat' — is  Augustine's  distinction  of  the  relative  depart- 
ments of  pulpit  preparation.^  The  two  last  may  illustrate  the  ru- 
minating habit,  without  which,  the  results  of  study  and  composi- 
tion, like  undigested  food  lying  upon  the  stomach,  clog  and  weaken 
the  powers  of  action.  No  mental  compartment  can  be  a  storehouse 
for  the  reception  of  a  confused  mass  of  unshapen  materials,  unfitted 
for  practical  purposes.  Composition,  therefore,  without  a  meditative 
mind,  will  present  only  what  has  been  tersely  called  '  a  mob  of 
ideas.' 

Meditation  is  essential  to  intellectual  vigour.     Without  it,  we 

1  Dr.  Porter's  Lectures  on  Homiletics,  p.  215. 

2  Mr.  Dod  (an  excellent  old  Divine)  would  say,  that  he  had  rather  preach  an  old  ser- 
mon ten  times,  than  mount  the  pulpit  without  preparation.  '  God  will  curse  that  man's 
labours,  that  is  found  in  the  world  all  the  week,  and  then  upon  Saturday,  in  the  after- 
noon, goes  to  his  study ;  whereas  God  knows,  that  time  were  little  enough  to  pray  in, 
and  weep  in,  and  get  his  heart  into  a  fit  frame  for  the  duties  of  the  approaching  Sabbath.' 
Preface  prefixed  to  Shepherd's  Subjection  to  Christ.  See  also  Philip  Henry's  Life,  p. 
61.  Dr.  Owen  animadverts  upon  some  '  good  men,  so  addicted  to  their  study,  that  they 
thought  the  last  day  of  the  week  sufficient  to  prepare  for  their  Ministry,  though  they 
employ  all  the  rest  of  the  week  in  other  studies.'  Sermon  on  1  Cor.  xii.  11.  Of  Mr. 
Strong,  (an  eminent  Puritan  Divine)  it  is  told — that,  he  made  preaching  his  work,  and 
was  so  much  taken  up  in  it,  that  he  was  often  in  watchings  a  great  part  of  the  night, 
besides  his  pains  in  his  day  studies.'  Preface  to  Strong's  Sermons,  by  Dr.  Henry  Wil- 
kinson, Dean  of  Christchurch. 

2  Augustine,  quoted  in  Bishop  Wilkins. 


HABITS    OP    MEDITATION.  191 

may  indeed  acquire  a  foreign  store  of  knowledge,  but  we  shall  never 
make  it  our  own.  It  is  important  also  to  cultivate  this  habit  iu  the 
bent  of  our  own  work — that  is,  that  a  Preacher  should  think  as  a 
Preacher — marking  every  thing  (like  any  other  man  of  business) 
with  the  eyes  of  his  own  profession.  This  course  of  drawing  all 
the  objects  around  him  into  connexion  with  his  great  work,  enrich- 
es him  with  much  valuable  material  for  Christian  instruction,  and 
gives  to  his  sermons  great  richness  and  variety  of  illustration.  Habit 
of  thought  also  is  the  best  means  of  obtaining  a  good  style,  when 
the  mind  has  the  full  controul  of  its  own  powers.  Without  the  dis- 
cipline of  patient  and  accurate  thinking,  w^ords  are  applied  in  an 
unmeaning  and  faulty  arrangement.  We  may  spend  hours  in  this 
way  without  any  mental  exercise. 

The  want  of  this  meditative  habit  is  one  cause  of  superficial  re- 
ligious knowledge.  Valuable  books  are  turned  over,  and  the  most 
striking  and  instructive  passages  noted  down  :  but  without  the  di- 
gested analytical  study  of  the  subject-matter ;  and  consequently 
without  conveying  substantial  food  to  the  mind.  Every  intelligent 
Christian  must  be  conscious  of  loss  in  the  relaxation  of  this  habit. 
The  mind  is  occupied  only  in  notions,  not  in  thinking ;  and  there- 
fore it  presents  all  the  difference  between  the  power  of  truth  passing 
lightly  over  it,  or  leaving  a  deep  and  practical  impression.  In  the 
one  case,  the  surface  is  barely  swept.  In  the  other,  the  bottom 
principles  have  been  touched  and  called  into  action.  The  sudden 
flash  of  light  leaves  no  influence.  There  is  no  movement  from 
the  heart,  tiU  the  truth  is  clearly  exhibited  to  the  mind,  set  strongly 
and  constantly  in  view,  deeply  pondered,  and  closely  applied.  This 
reflective  habit  often  supplies  the  deficiency  of  extrinsical  help  ;  con- 
stant excitement  increases  intellectual  fertihty  ;  the  mind  is  brought 
to  know  the  extent  of  its  capabilities :  and  being  strengthened  and 
supported  by  frequent  exercise,  (to  use  Luther's  words)  '  suggests 
more,  much  more,  than  all  our  commentators  united.'  A  mind 
thus  invigorated,  stamps  its  own  character  on  all  its  exercises.  It 
instinctively  turns  over  and  over  again  the  matter  presented  to  it ; 
apprehends  it  in  its  connexion  and  dependencies  with  other  trains 
of  thought  and  principles  of  action,  and  thus  successfully  adapts  it 
to  present  circumstances. 

No  part  of  pulpit  preparation  ought  to  be  merely  intellectual 
employ.  The  habit  of  meditation  (to  which  we  now  refer)  is  the 
exercise  of  the  mind  on  spiritual  objects  for  spiritual  purposes,  fix- 
ing a  clear  and  permanent  impression  of  ^uth.  Our  Divine  Mas- 
ter inculcates  this  habit  as  the  immediate  preparation  for  our  public 


192  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

work.'  Indeed,  one  of  the  difficulties  (might  we  not  add — one  of 
the  privileges  ?)  of  the  ministry  is  this  ;  that  it  requires  the  contin- 
ual revolving  of  spiritual  subjects,  in  order  to  cast  our  minds  into 
the  mould  of  those  truths,  which  we  set  forth  before  our  people. 
The  cultivation  of  this  habit  has  a  most  important  bearing  upon 
our  general  efficiency,^  forming  "  the  man  of  God"  into  the  charac- 
ter of  "  a  good  Minister  of  Jesus  Christ,  nourished  up  in  the  words 
of  faith  and  of  sound  doctrine."^  For  (as  Q,uesnel  observes)  '  how 
shall  any  one  be  able  to  nourish  others  with  the  word,  who  does 
not  first  nourish  himself  therewith  ?  It  is  one  thing  for  a  man  to 
enlighten  his  understanding,  to  fill  his  imagination,  and  to  load  his 
memory  ;  and  another,  to  nourisli  his  heart  with  it.  A  man  nour- 
ishes himself  with  it,  if  he  lives  upon  it ;  and  he  lives  upon  it,  if  he 
changes  it  as  it  were  into  his  own  substance  ;  if  he  practises  it 
himself;  if  he  renders  it  proper  and  familiar  to  himself,  so  as  to  make 
it  the  food  and  nourishment,  with  which  he  ought  to  feed  others.'^ 
It  is  most  important,  that  our  successive  pulpit  preparations  should 
increase  our  store  of  matter,  strengthen  our  tone  of  thinking,  and 
direct  us  to  the  most  effectual  mode  of  communication.  The  solid 
study  of  our  best  Scriptural  Divines  will  be  of  essential  service  ;  at 
the  same  time  remembering,  that  the  sermons  which  are  drawn 
from  other  books  than  from  God's  book,  will  be  poor  and  unspirit- 
ual.  Let  the  substance  of  our  text  be  first  beaten  out  from  the 
pure  word  of  God,  and  then  digested  in  meditation  and  prayer — let 
our  matter  gather  clearness  of  arrangement,  force  and  spirit,  from 
human  resources.  Tliis  sacred  exercise  will  bring  rich  results,  in 
the  enlarged  strength,  activity,  intelligence,  and  joy  of  our  faith. 
The  superficial  student  indeed  (if  student  he  should  be  called)  has 
read  only  for  the  exercise  of  his  memory,  and  neglected  the  invest- 
tigation  of  the  meaning.  '  Much  to  be  preferred'  (saith  Augustine) 
'  are  those,  who  have  had  little  care  of  retaining  the  words,  and 
yet  with  the  eyes  of  their  hearts  have  beheld  the  very  heart  of 
Scripture.'^ 

1  Ezekiel  iii.  1,  2.  2  1  Timothy  iv.  15.    Comp.  2  Tim.  ii.  7.  3  1  Timothy  iv.  6. 

*  Quesnel  on  1  Tim.  iv.  6.  Owen  Stockton  remarks  as  one  of  his  chief  encourage- 
ments for  the  Ministry,  '  the  benefiting  of  his  own  soul  in  his  meditations  for  preachinrj. 
Whilst  he  was  studying  for  others,  tha.  Lord  made  it  a  word  of  instruction  for  himself. 
And  he  found  it  the  best  means  of  growth,  to  be  watering  of  others.'     See  his  Life. 

5  Aug.  de  Doctr.  Christian,  iv.  5.  '  In  the  plainest  text'  (as  a  good  old  writer  ob- 
serves) '  there  is  a  world  of  holiness  and  spirituality ;  and  if  \ye  in  prayer  and  depend- 
ence upon  God  did  sit  down  and  consider  it,  we  should  behold  much  more  than  appears 
to  us.  It  may  be,  at  once  reading  or  looking,  we  see  little  or  nothing,  as  Elijah's  servant: 
he  went  out  once,  he  saw  nothing ;  therefore  he  was  commanded  to  look  seven  times. 
What  now  ?  says  the  prophet. .  "  I  see  a  cloud  arising,  like  a  man's  hand  ;"  and  by  and 
by  the  whole  surface  of  the  heavens  was  covered  with  clouds.  So  you  may  look  lightly 
upon  a  Scripture  and  see  nothing ;  look  again  and  you  will  see  a  little ;  but  look  seven 


SPECIAL    PRAYER.  193 

Nor  is  this  habit  of  meditation  less  important^  in  the  imme- 
diate discharge  of  our  public  Ministry.  It  much  assists  our 
freedom,  self-possession,  and  personal  comfort  in  the  act  of  deliv- 
ering our  message,  to  have  our  subject-matter  inwrought,  as  it  were, 
both  in  our  head  and  heart.  It  also  enables  us  pertinently  to  avail 
ourselves  of  any  ready  suggestions  for  the  moment,  and  to  engraft 
them  into  their  proper  place  without  hurry  and  confusion.  Thus 
every  way,  the  devoted  concentration  of  the  powers  of  our  mind  to 
the  service  of  God  wall  prove  us  to  be  "  vessels  unto  honour,  sancti- 
fied and  meet  for  the  Master's  use,  and  prepared  unto  every  good 
work."i  '  Suffer  me  therefore,'  (wrote  Brainerd  to  a  Ministerial 
student)  '  to  entreat  you  earnestly  to  give  yourself  to  prayer,  to 
reading,  and  meditation  on  Divine  truths  ;  strive  to  penetrate  to 
the  bottom  of  them,  and  never  be  content  with  a  superficial  know- 
ledge. By  this  means  your  thoughts  will  gradually  grow  weighty 
and  judicious ;  and  you  hereby  will  be  possessed  of  a  valuable 
treasure,  out  of  which  you  may  produce  "  things  new  and  old  "  to 
the  glory  of  God.'^ 

III.— SPECIAL  PRAYER. 

We  cannot  feel  too  deeply  the  importance  of  this  part  of  pulpit 
preparation.  To  study  and  meditate  much,  and  to  pray  little,  par- 
alyses all.  On  the  other  hand  (as  Dr.  Doddridge  found  by  experi- 
ence) '  the  better  we  pray,  the  better  we  study.'^  Therefore  (as 
A-Ugustine  admirably  exhorts)  '  let  our  Christian  orator,  who  would 
be  understood  and  heard  with  pleasure,  pray  before  he  speak.  Let 
him  lift  up  his  thirsty  soul  to  God,  before  he  pronounce  any  thing. 
For  since  there  are  many  things  which  may  be  said,  and  many 
modes  of  saying  the  same  thing  ;  who,  but  the  Searcher  of  all 
hearts,  knows  what  is  most  expedient  to  be  said  at  the  present 
hour  ?  And  who  can  make  us  speak  as  we  ought,  except  he,  in 
whose  hands  we  and  our  words  are ;  and  by  these  means  he  may 
learn  all  that  is  to  be  taught,  and  may  acquire  a  faculty  of  speak- 
ing as  becomes  a  pastor.    At  the  hour  of  speaking  itself,  the  Lord's 

times  upon  it ;  meditate  often  upon  it,  and  there  you  shall  see  a  light,  like  the  light  of 
the  sun.'     Caryl  on  Job. 

1  2  Tim.  ii.  21.  2  Letter  ix.  appended  to  his  Life. 

3  Orton's  Life,  ch.  viii.  Sect.  8.  Again — '  So  it  is,  though  it  may  seem  a  riddle,  that 
when  I  pray  and  meditate  most,  I  work  most.' — lb.  Bishop  Sanderson,  speaking  of 
prayer  and  study  going  hand  in  hand,  observes — '  omit  either ;  and  the  other  is  lost  la- 
bour. Prayer  without  study  is  presumption ;  and  study  without  prayer  atheism.  You 
take  your  books  in  vain  into  your  hand,  if  you  turn  them  over,  and  never  look  higher; 
and  you  take  God's  name  in  vain  within  your  lips,  if  you  cry — '  Da,  Domine' — and 
never  stir  farther.^     Sermon  on  1  Cor.  xii.  7. 

25 


194  VIEW    OP    THE    CHRISTIAN    MINISTRY  : 

words  will  occur  to  a  faithful  spirit — "  Think  not  how  or  what  ye 
shall  speak ;  for  it  is  not  ye  that  speak,  but  the  Spirit  of  your  Fa- 
ther, which  speaketh  in  you."  If  the  Holy  Spirit  speaks  in  those, 
who  are  deUvered  to  their  persecutors  for  Christ,  why  not  also  to 
those,  who  deliver  Christ  to  learners.  But  if  any  say,  that,  if  the 
Holy  Ghost  make  men  teachers,  they  need  know  no  rules ;  it  might 
be  said  also,  men  need  not  pray,  because  the  Lord  saith — "  Your 
Father  knoweth  what  ye  have  need  of,  before  ye  ask  him  ;  and  St. 
Paul's  rules  to  Timothy  and  Titus  might  be  superseded. ' 

The  most  valuable  results  of  meditative  study  are  essentially  de- 
fective without  prayer.  They  are  the  effusions  of  the  head  rather 
than  of  the  heart— cold,  spiritless,  dead.  However  important  it 
may  be,  that  the  preacher^s  head  should  be  well  furnished  ;  it  is  of 
far  higher  moment  that  his  heart  should  be  deeply  affected.  He 
must  himself  draw  nourishment  from  his  subject  in  fervent  prayer, 
that  he  may  bring  it  out  to  his  people  in  fulness,  simphcity,  and 
love.  Indeed  his  success  in  composition  mainly  depends  upon  the 
state  of  his  own  soul.  He  cannot  make  an  edifying  sermon,  when 
his  heart  is  motionless.  None  but  God  can  teach  him  to  teach  his 
people.  Converse  with  Him  in  the  study  will  give  its  own  stamp 
of  sanctity  and  energy  upon  his  preparations  for  the  pulpit.  Our 
object  is  not  to  set  off  our  talents  or  eloquence  ;  but  to  excite  and 
strengthen  an  habit  of  holy  sensibility.  Our  very  employment, 
therefore,  in  the  word  and  work  of  God  especially  binds  us  to  study 
our  sermons  in  a  devotional  spirit ;  and  thus  only  can  we  receive 
from  above  a  blessing  to  impart  to  our  people.  Our  message  is  ap- 
plied with  life  and  interest — not  when  it  is  set  forth  in  human  elo- 
quence— but  when  the  spirituality  and  unction  of  its  delivery  sa- 
vours of  real  communion  with  God. 

We  may  suggest  a  few  distinct  subjects  for  supplication,  in  refer- 
ence to  preparation  for  our  public  work. 

Direction  in  the  choice  of  texts  and  topics  should  be  sought 
from  above.  This  was  Cotton  Mather's  general  rule  ;  making  more 
solemn  supplication,  before  he  entered  upon  extended  discursions,  or 
undertook  a  large  course  of  Scripture.     This  spiritual  habit  ena- 


1  De  Doctr.  Christian.  Lib.  iv.  c.  15,  16.  See  also  a  beautiful  quotation  given  in  the 
Bishop  of  Winchester's  work,  p.  100,  n.  The  following  is  the  excellent  advice  of  an 
eminent  writer,  who  has  never  been  suspected  of  enthusiasm — '  Sub  horam  concionis 
ecclesiastes  det  se  profunda3  deprecationi,  et  ab  eo  postulet  sapicntiam,  linguam,  et  ora- 
tionis  eventum,  qui  linguas  infantium  facit  disertas.  Incredibile  dictu,  quantum  lucis, 
quantum  vigoris,  quantum  roboris  et  alacritatis  hinc  accedat  eeclesiastae.'— Erasm.  Ec- 
cles.  Pericles  is  said  never  to  have  ascended  the  rostrum  without  irhploring  a  blessing 
from  his  gods.  Are  there  no  Christian  orators  who  may  stand  condemned  by  this  cele- 
brated Athenian  1 


SPECIAL    PRAYER.  195 

bles  us  to  receive  direction  from  circumstances  of  Providence,  or  the 
secret  guidance  of  the  Spirit,  to  suitable  and  edifying  subjects. 

Much  matter  for  supplication  offers  itself  in  entering  upon,  and 
pursuing  our  subject.  Cotton  Mather's  rule  was,  to  stop  at  the 
end  of  every  paragraph,  in  prayer  and  self-examination,  and 'en- 
deavour to  tix  upon  his  heart  some  holy  impressions  of  the  subject. 
Thus  the  seven  hours,  which  he  usually  gave  to  a  sermon,  proved 
so  many  hours  of  devotion  to  his  soul,  and  a  most  effectual  means 
of  infusing  life,  warmth,  and  spirituality  into  his  compositions.' 
By  this  rule  we  shall  never  preach  a  sermon  to  our  people,  which, 
has  not  been  previously  made  a  blessing  to  our  own  souls. 

The  frame  of  our  own  niinds  in  the  jndpit  is  another  matter 
for  distinct  supplication — that  we  may  "  speak  as  the  oracles  o'f 
God  " — that  "  a  door  of  utterance  may  be  opened  unto  us" — that 
we  may  have  a  special  message  to  our  people — that  our  hearts  may 
be  tenderly  affected  by  their  state — that  our  preaching  may  flow 
from  love  to  their  souls,  and  from  hearts  powerfully  excited  by  zeal 
for  our  Master's  glory — that  we  may  be  assisted  to  deliver  our  ser- 
mons in  a  suitable  frame ;  preserved  from  the  influence  of  the  fear 
of  man,  and  with  a  simple,  earnest  dependence  on  the  Divine  bless- 
ing— and  that  the  Lord  may  preach  our  sermons  to  our  own  hearts, 
both  in  the  study,  and  in  the  moment  of  delivering  them.^ 

We  must  not  forget  the  main  end  of  our  labour,  in  the  power  of 
our  Ministry  tipon  the  hearts  and  consciences  of  our  people. 
We  need  to  pray  for  them,  as  well  as  to  preach  to  them — to  bring 
our  Ministry  on  their  account  before  God,  and  to  entreat  for  them ; 
that  their  attention  may  be  engaged,  and  their  hearts  opened  to  re- 
ceive our  commission ;  that  all  hindrances  of  prejudice,  ignorance, 

'  This  practice  he  strongly  recommended  to  his  Student  and  Pastor.  Math.  Stud.  p. 
191. — '  Orabit  Ecclesiastes  pro  se,  ut  in  suo  ipsius  animo  vivam  illani  efficacem  et  pene- 
trantem  verbi  Divini  vim  experiatur,  et  sentiat ;  ne  videhcet  ad  ignem,  quam  aliis  exsuf- 
flat  et  accendit,  ipse  frigeat;  sed  ignis  ardens  in  suo  ipsius  corde  verbum  prtedicatum  fiat. 
Zepperi  Ars  Concion.  Lib.  iv. 

2  VVliile  adverting  to  the  importance  of  prayer  for  assistance  in  the  pulpit,  may  we  not 
remind  ourselves,  that  the  same  assistance  is  equally  needed  in  the  desk  1  No  unin- 
spired service  contains  so  much  mind  or  spirituality  as  the  Liturgy.  As  the  service 
both  of  our  understanding  and  of  our  heart,  it  requires  the  energy  as  well  as  the  devo- 
tinn  of  the  spiritual  habit.  Mr.  Cecil  considered,  that  '  the  leading  defect  in  Christian 
Ministers  was  the  want  of  a  devotional  habit' — a  remark,  that  is  too  often  illustrated  by 
the  contrast  of  the  monotonous  formality  of  the  desk  with  the  fervid  energy  of  the  pul- 
pit;  as  if  the  exercise  of  communion  with  God  in  supplication,  intercession,  and  thanks- 
giving, in  penitential  self-abasement  and  faith,  were  less  spiritual  than  the  delivery  of  a 
discourse  to  our  fellow-sinners.  We  wonder  not,  under  such  circumstances,  at  the  list- 
Icssncss  and  want  of  response  in  our  Liturgical  worshippers.  The  mere  reading  of  the 
pra3'ers  has  little  power  of  exciting  a  spirit  of  prayer  throughout  the  congregation.  It 
is  when  they  are  felt  arid  prayed,  that  the  chord  of  sympathy  vibrates  from  the  heart 
of  the  Minister  to  the  hearts  of  his  congregation — "  Arise,  O  Lord,  into  thy  rest.  Let 
thy  priests  be  clothed  with  righteousness,  and  let  thy  saints  shout  for  joy."  Psalm 
exxxii.  8,  9. 


196  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

indifference,  worldliness,  and  unbelief,  may  be  removed  ;  that  the 
spirit  of  humiUty  and  simplicity,  sanctification  and  faith,  may  be 
vouchsafed  unto  them ;  in  a  word — (to  use  the  beautiful  language 
of  our  church)  '  that  it  may  please  thee  to  give  to  all  thy  people  in- 
crease of  grace,  to  hear  meekly  thy  word,  and  to  receive  it  with 
pure  affection,  and  to  bring  forth  the  fruits  of  the  Spirit.' 

Nothing  will  give  such  power  to  our  sermons,  as  when  they  are 
the  sermons  of  many  prayers.'  The  best  sermons  are  lost,  except 
they  be  Watered  by  prayer.  But  if,  like  the  ancient  prophet,  we 
"  stand  upon  our  watch,  and  watch  to  see  what  he  will  say  unto 
us,"2  we  shall  have  a  word  to  speak  from  his  mouth  ;  commending 
it  in  prayer,  faith,  and  expectation  for  his  blessing.  It  is  easy  to 
bring  to  our  people  the  product  of  our  own  study ;  but  the  blessing 
belongs  to  the  message  dehvered  to  them,  as  from  the  mouth  of 
God.  And  waiting  on  God  renews  this  commission  from  time  to 
time,  supplies  our  present  need,  strengthens  our  confidence  ;  and 
obtains  for  us  that  Trapprjina — that  flowing  unction  of  grace,  which 
gives  life  and  power  to  our  preaching,  and  unites  our  stammering 
tongues  to  "  speak  boldly,  as  we  ought  to  speak."^ 

This  spirit  of  prayer  implies  the  renunciation  of  all  dependence 
upon  our  best  preparations,  ministerial  gifts,  or  spiritual  habits  ;  an 
acknowledgment  of  their  insufficiency  to  qualify  us  for  the  discharge 
of  our  commission  ;  and  a  simple  dependence  upon  our  Glorious 
Head  for  his  present  influence.  This  is  '•  simplicity  and  godly  sin- 
cerity ;"  not  as  if  we  were  seeking,  with  Saul,  to  be  "  honoured  be- 
fore our  people,"  but  desiring  only  "  by  manifestation  of  the  truth 
to  commend  ourselves  to  every  man's  conscience  in  the  sight  of 
God."*  Mr.  Scott  speaks  of  the  great  assistance  in  preaching, 
which  he  derived  from  this  spirit — '  The  degree,  in  which,  after  the 
most  careful  preparation  for  the  pulpit,  new  though  ts^  new  argu- 
ments, animated  address,  often  flow  into  my  mind,  while  speaking 
to  a  congregation,  even  on  very  common  subjects,  makes  me  feel 
as  if  I  was  quite  another  man,  than  when  poring  over  them  in  my 
study.  There  will  be  inaccuracies  :  but  generally  the  most  strik- 
ing things  in  my  sermons  are  unpremeditated. '^     This  testimony 

1  '  Your  work  (said  Mr.  Shepard  of  New  England,  on  his  death-bed,  to  some  young 
ministers)  is  great,  and  requires  great  seriousness.  For  my  own  part,  I  never  preached  a 
sermon  which  in  the  composing  of  it  did  not  cost  vie  prayers  with  strong  cries  and  tears.' 

2  Hab.  ii.  1. 

3  Eph.  vi.  19,  20.  This  was  granted  to  the  first  apostles  in  an  extraordinary  measure, 
in  answer  to  waiting  and  prayer.     Acts  i.  14,  with  ii.  1 — 13. 

4  1  Sam.  XV.  30,  with  2  Cor.  iv.  2. 

5  Life,  pp.  393,  394.  We  would  here  suggest  the  impoijance  of  a  special  reference  to 
our  worls.  in  the  prayer  before  the  sermon.  If  extempore  prayer  should  be  deemed  inejE- 
pedient,  yet  several  petitions  might  be  collected  into  a  short  form,  expressive  of  our  entire 


PREPARATION    FOR    THE    PULPIT.  197 

is  familiar  with  the  experience  of  many  of  our  brethren,  who  in 
this  fraitie,  have  often  thus  found  luminous  and  affecting  views 
of  truth  almost  instantaneously  presented  to  their  minds.  This 
however,  being  realized  only  in  the  use  of  the  appointed  means, 
does  not  countenance  a  relaxed  system  of  preparation  ;  while  it  en- 
courages the  exercise  of  faith  for  present  assistance,  gives  additional 
liveUness  to  our  ministry,  and  brings  down  from  heaven  the  warm- 
est matter  of  our  sermons  at  the  time  of  their  delivery. 

The  highest  style  of  a  preacher  therefore  is — that  he  gives  him- 
self to  prayer.^  On  this  account  some  inferior  preachers  are  more 
honoured  than  others  of  their  more  talented  brethren. ^  For  ser- 
mons obtained  chiefly  by  meditation  and  prayer,  "  are  weighty  and 
powerful ;"  while  those  of  a  far  higher  intellectual  character,  by  the 
neglect  of  prayer,  are  unblest.  It  is  therefore  upon  good  grounds, 
that  the  most  eminent  servants  of  God  have  given  the  pre-emi- 
nence to  this  part  of  pulpit  preparation. ^ 

dependence  upon  the  Spirit  of  God  for  the  expected  blessing  upon  our  work.  This  dis- 
tinct and  solemn  honouring  of  the  Spirit  would  conunand  the  Divine  influence  upon  our 
serA^ce ;  while  the  sjTnpathy  excited  throughout  the  Christian  part  of  our  congregation 
would  give  a  large  encouragement  and  warrant  to  faith.  See  Matt,  xviii.  19 ;  and  Scott's 
Life,  pp.  392,  393. 
'  See  Acts  vi.  4. 

2  '  Vera  ecclesise  cedtficatione  administrandis  nidla  eruditio,  eloquentia,  et  dili;^entia 
(quae  interuii  tamen  Divinissimaj  hujus  provincial  omnibus  modis  neccssaria  sunt  aumini- 
cula  et  instrumenta)  sufficit :  sed  nauclero  hie  et  prseside  opus  est  Spiritu  Sancto,  qui 
intellectum  illuminet,  cor  et  linguse  plectrum  gubernet,  atque  ignitum  reddat,  et  animum 
viresque  addat.'     Zepperi  Ars  Concion.  Pref.  4,  also  Lib.  Li.  c.  i.  16 — 18. 

3  It  is  stated  of  Mr.  Bruce  (one  of  "the  excellent  of  the  earth,"  in  the  troublous  times 
of  Scotland)  that,  though  he  was  known  to  take  much  pains  m  searching  the  mine  of 
God  in  Scripture,  and  though  he  durst  not  neglect  the  diligent  preparation  of  suitable 
matter  for  the  edification  of  his  people,  yet  his  viain  business  icas  in  the  elevation  of  his 
own  heart  into  a  holy  and  reverential  frame,  and  in  pouring  it  out  before  God  '  in  wrest- 
ling with  him,  not  so  mvdi  for  assistance  to  the  messenger  as  the  message.'  The  effect 
fiilly  proved,  that  in  his  earnest  endeavour  to  "  present  every  man  perfect  in  Christ  Jesus, 
he  laboured  thereunto,  striving  according  to  his  working,  which  worked  in  him  mightily." 
Col.  i.  28,  29.  See  an  interesting  account  of  Mr.  Bruce,  given  in  Fleming's  Fulfilment 
of  Scripture. 

Mr.  Spencer,  of  Liverpool,  (a  young  Minister  of  extraordinary  promise,  prematurely, 
as  we  are  led  to  think,  though  doubtless  in  mercy  to  himself,  snatched  away  from  the 
church)  is  stated  invariably  to  have  passed  from  secret  communion  with  God  to  what  he 
describes  as  '  that  awful  place ' — a  pulpit.  Preface  to  a  volume  of  posthumous  sermons 
published  by  the  Religious  Tract  Society.  The  uncommon  interest  and  effect,  which 
appeared  to  rest  upon  his  Ministrations,  were  doubtless  drawn  more  directly  from  his 
heavenly  habit  of  mind,  than  from  those  powers  of  pulpit  eloquence,  which  commanded 
universal  admiration.  For — as  Bishop  Jebb  remarks — '  let  it  not  be  deemed  enthuasiasm 
to  say,  that  fervent  prayer  will  make  a  more  impressive  preacher  than  all  the  rules  of 
rhetoric;  and  that  he  who  "  speaks  what  he  doth  know,"  and  testifies  what  he  uotli  feel, 
as  in  the  presence  of  his  gracious  God,  will  win  more  souls  to  heaven,  than  if  he  wielded 
at  will  all  the  eloquence  of  men  and  angels.' 

Once  more  to  revert  to  the  practice  of  one,  stamped  by  Mr.  Southey  with  the  name  of 
'  saintly  Fletcher.'  Mr.  Gilpin  informs  us,  that  '  his  preaching  was  perpetually  preceded, 
accompanied,  and  succeeded  by  prayer.  Before  he  entered  upon  the  performance  ot  this 
duty,  he  requested  of  the  Great  "Master  of  assemblies"  a  subject  adapted  to  the  condi- 
tions of  his  people,  earnestly  soliciting  for  himself  wisdom,  utterance,  and  power ;  for 
them  a  serious  frame,  an  unprejudiced  mind,  and  a  retentive  heart.  This  necessary  prep- 
aration for  the  profitable  performance  of  his  Ministerial  duties  was  of  longer  or  shcirter 


198  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

Massillon — after  remarking  the  want  of  prayer,  as  the  cause  of 
the  ineffectiveness  even  of  conscientious  Pastors — adds,  '  The  Min- 
ister, who  does  not  habituate  himself  to  devout  prayer,  will 
speak  only  to  the  ears  of  his  people  ;  because  the  Spirit  of  God,  who 
alone  knows  how  to  speak  to  the  heart,  and  who,  through  the  neg- 
lect of  prayer,  not  having  taken  up  his  abode  within  him,  will  not 
speak  by  his  mouth.'^  Philip  Henry  thus  wrote  upon  a  studying 
day — '  I  forgot  explicitly  and  expressly,  when  I  began,  to  crave 
help  from  God  ;  and  the  chariot  wheels  drove  accordingly.  Lord, 
forgive  my  omissions,  and  keep  me  in  the  way  of  duty.'*^  Indeed, 
as  an  old  divine  observes — '  If  God  drop  not  down  his  assistance,  we 
write  with  a  pen  that  hath  no  ink.  If  any  in  the  world  need  walk 
dependently  upon  God  more  than  others,  the  Minister  is  he.'^  We 
need  also  much  prayer  in  respect  to  the  delivery,  as  well  as  in  the 
composition  of  our  sermons — especial  consideration  of  the  heart, 
before  ive  go  into  the  congregation.  '  For,' — as  Mr.  Baxter  ob- 
serves—' if  it  be  then  cold,  how  is  it  to  warm  the  hearts  of  the 
hearers  ?  Go  therefore'  (he  recommends)  '  especially  to  God  for 
life.*" 

Nor  must  we  for  get  the  work  of  subsequent  as  well  as  prepara- 
tory prayer — like  our  Master,  who,  when  he  had  taught  the  mul- 
titude, and  sent  them  away,  "  departed  into  a  mountain  to  pray."* 
Our  work  is  not  over,  when  our  people  are  dismissed  from  the  house 
of  God.  While  in  the  pulpit,  there  was  one  as  active  as  ourselves, 
and  much  more  powerful,  incessantly  employed  in  turning  aside 
our  every  word  from  its  destined  object.  Nor  will  he  be  less  diligent 
in  seeking  to  undo  what  had  been  done  in  spite  of  his  efforts,  and 
what  will  easily  be  undone  by  his  persevering  subtlety,  except  we 
are  diUgently  counterworking  in  watchfulness  and  prayer.  Dr. 
Owen  reminds  us — '  to  preach  the  word,  and  not  to  follow  it  with 
prayer  constantly  and  frequently,  is  to  believe  its  use,  neglect  its  end, 
and  cast  away  all  the  seed  of  the  gospel  at  random.' 

We  want  to  be  as  deeply  concerned  after  the  conclusion,  as  at 

duration,  according  to  his  peculiar  state  at  the  time ;  and  frequently  he  could  form  an  ac- 
curate judgment  of  the  effect  that  would  be  produced  in  public  by  the  languor  or  en- 
largement he  had  experienced  in  private.  The  spirit  of  prayer  accompanied  him  from 
the  closet  to  the  pulpit ;  and  while  he  was  outwardly  employed  in  pressing  the  truth 
upon  his  hearers,  he  was  inwardly  engaged  in  pleading  that  last  great  promise  of  his  un- 
changeable Lord — "  I  am  with  you  always,  even  unto  the  end  of  the  world."  '  Gilpin's 
Notes  on  Fletcher's  Portrait  of  St.  Paul,  p.  52. 

1  Charges,  pp.  207—209.  2  Life,  pp.  60,  61. 

3  Gurnal.  '  There  must  be  the  labour  of  study  before  Ministers  preach '  (as  he  else- 
where observes)  '  the  labour  of  zeal  and  love  in  preaching — the  labour  of  suffering  after 
preaching — and  always  the  labour  of  prayer,  to  crown  the  whole  with  success.'  Mr.  Walker 
enumerates  among  his  many  hindrances — '  not  enough  committing  my  work  to  God  by 
prayer :  this  is  a  capital  Jault.'     Life,  p.  454. 

4  Reformed  Pastor.  5  Mark  vi.  34 — 46. 


PREPARATION   FOR    THE    PULPIT.  199 

the  commencement,  of  our  work.  Have  not  some  convictions  been 
probably  awakened  or  strengthened  by  the  stroke  of  the  hammer  that 
had  just  been  uphfted  ?  May  not  some  cases  of  transient  impression 
be  charged  upon  our  secret  neglect  of  labour  to  drive  in  the  nail 
further,  when  it  had  once  entered.^  May  not  some  soul  have  now 
received  its  first  impress  of  Divine  grace  ?  These  cases  need  all 
the  power  and  unction  of  our  prayer  combined  with  Ministerial 
counsel.  On  all  accounts,  therefore,  'a  systematic  dehvery  of  the 
doctrines  of  the  Gospel  is  essentially  requisite  to  the  formation  and 
gradual  development  of  (.^hristian  principles ;  but  it  must  be  accom- 
panied by  many  an  earnest  prayer  for  the  effusion  of  some  portion 
of  that  Divine  grace,  which,  in  primitive  times,  added  to  the  church 
in  one  day  three  thousand  souls.''  This  exercise  of  prayer,  though 
subsequent  to  the  delivery  of  the  word,  yet  is  truly  a  part  of  pulpit 
preparation ;  as  keeping  the  mind  in  the  spirit  of  prayer,  and 
ready  for  action  upon  the  next  preparatory  occasion — Besides,  the 
connection  of  the  prospect  with  the  retrospect  is  so  natural,  that 
every  supplication  for  a  blessing  upon  the  past  would  be  accom- 
panied with  earnest  desires,  and  assured  expectations  of  a  continued 
and  necessary  supply.  '  Be  much  in  prayer  to  God,'  (was  the  direc- 
tion of  an  excellent  Minister) ;  '  thereby  you  shall  find  more  suc- 
cour and  success  in  your  ministry,  than  by  all  your  study.'^ 

We  conclude  the  subject  of  Pulpit  Preparation  with  a  few  re- 
marks upon  the  combined  effect  of  the  several  detailed  parts,  and 
upon  the  precise  measure  of  warranted  assistance. 

Mather  thus  details  the  practice  of  Mr.  Mitchel,  an  American  di- 
vine— '  In  the  writing  of  his  discourses  for  the  pulpit,  he  did  (as 
they  say,  Aristotle  did,  when  he  wrote  one  of  his  famous  books) 
'  dip  his  pen  into  his  very  soul?  When  he  was  going  to  com- 
pose a  sermon,  he  began  with  prayer  :  thinking  '  Bene  orasse 
est  bene  studuisse?  He  then  read  over  the  text  in  the  original, 
and  weighed  the  language  of  the  Holy  Ghost.  If  any  difficulty  oc- 
curred in  the  interpretation,  he  was  wary,  how  he  ran  against  the 
stream  of  the  most  solid  interpreters,  whom  he  still  consulted.  He 
was  then  desirous  to  draw  forth  his  doctrines,  and  perhaps  other 
heads  of  his  discourse,  at  the  beginning  of  the  week,  that  so  his 
occasional  thoughts  might  be  useful  thereunto.  And  he  would  or- 
dinarily improve  his  oivn  meditations  to  shape  his  discourse,  before 
he  would  consult  any  other  authors  who  treated  on  the  subject, 
that  so  their  notions  might  serve  only  to  adorn  and  correct  his 
»  Bishop  of  Winchester,  pp.  284,  285.  2  Mather's  New  England,  iii.  138. 


200  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

own.  Lastly,  having  finished  his  composure,  he  concluded  with  a 
thanksgiving  to  tlie  Lord  his  helper.'' 

This  example  aptly  illustrates  our  view  of  the  completeness  of 
pulpit  preparation — including  careful  study,  close  meditation,  and 
fervent  prayer,  that  we  may  set  aside  all  crude  and  indigested 
matter,  and  bring  forth  from  our  treasure-house  solid  and  edifying 
food.  However  we  may  expect  extraordinary  assistance  in  emer- 
gencies, yet  in  the  ordinary  course,  to  produce  what  we  have  nei- 
ther weighed  in  our  minds,  nor  compared  with  the  word  of  truth — 
is  to  "offer  ofTeiings  unto  the  Lord  of  ithat  which  doth  cost  us  no- 
thing ;" — nay  more — it  is  to  "  offer  the  blind,  the  lame,  the  sick," 
and  even  "a  corrupt  thing  for  sacrifice. "^  Yet  -with  the  most 
accurate  study  of  Divine  truth,  except  we  realize  its  holy  impres- 
sion, are  delivered  into  its  mould,  and  speak  from  heart  to  heart, 
we  shall  lose  our  own  interest  in  our  labour — the  edifimttioiiof  mir 
own  souls.  How  dehghtful  is  our  public  work,*  wheff  we  taste  a 
heavenly  sweetness  in  our  message  !  In  the  power  of  this  enjoy- 
ment (alas !  too  seldom  fully  realize'd)  we  might  almost  take  up 
Ehhu's  words — "  I  am  full  of  matter  ;  the  spirit  within  me  con- 
straineth  me ;  behold  my  belly  is  as  new  wine  which  hath  no  vent ; 
it  is  ready  to  burst  like  new  bottles.  /  will  speak,  that  I  may  he 
refreshed.''^^  This  is  something  far  above  study,  and  artificial 
means  of  excitement  or  improvement.  It  is  the  exercise  of  faith, 
the  fruit  of  earnest  persevering  prayer,  and  accompanied  with 
mighty  energy  upon  our  Ministry — enabling  us  "  so  to  speak,  that 
many  believe."^  Such  sermons  'have  the  blood  of  our  Saviour 
sprinkled  on  them,  and  his  good  Spirit  breathing  in  them.'^ 

Pulpit  preparation  is  therefore  every  way  the  great  ordinance 
both  for  ourselves  and  for  our  people.  It  embraces  our  glorious 
Master  as  the  grand  centre  of  our  subjects.  It  spiritualizes  .our 
soul  in  prayerful  as  well  as  intellectual  meditation.  It  concen- 
trates the  mind  to  definite  points,  and  to  fixed  apprehensions  of 
these  points,  instead  of  wandering  vaguely  and  unprofitably  upon 
the  field  of  infinite  space.  This  brings  solid  knowledge  with  warm 
feelings — statements  condensed,  yet  simple  and  enlarged — full  of 
light  as  well  as  matter — of  power  as  well  as  interest.  We  cannot 
but  see,  therefore,  the  necessity  '  that  Ministers  should  attend  to 
the  direction  of  conscience ;  that  they  should  mark  the  workings 
and  convictions  of  the  Holy  Spirit,  their  exercises  of  mind,  and  the 
effects  resulting  from  them  ;  that  they  should  give  their  attention 

»  Mather's  New  England,  iv.  205.  2  2  Sam.  xxiv.  24.    Mai.  i.  8,  13,  14. 

3  Job  xxxii.  18 — ^20.        ^  Acts  xiv.  1.         »  Mather's  Student  and  Pastor,  p.  178. 


PREPARATION    FOR    THE    PULPIT.  201 

to  the  different  changes  in  Christian  experience,  utterly  unknown 
to  men  in  their  natural  state  ;  that  they  should  maintain  constant 
communion  with  God  by  meditation  and  prayer,  in  order  to  obtain  an 
intimate  knowledge  of  "  the  mysterj^es  of  the  kingdom  of  heaven," 
and  be  apt  to  administer  to  the  consciences  of  others,  that  they 
may  escape  the  severe  censure,  with  which  the  Lord  rebuked  Nico- 
demus — "Art  thou  a  master  in  Israel,  and  knowest  not  these 
things  ?" "  The  consciences  of  serious  Christians  discover  the 
value  of  a  judicious  and  experimental  Ministry.  They  feel  them- 
selves more  soundly  comforted  by  one  discourse,  woven  and  wrought 
out  of  a  feeling  heart,  spiritually  schooled  in  the  ways  of  God  and 
the  methods  of  Satan,  supported  and  sinewed  by  the  solid  exposi- 
tions of  the  word  of  God,  and  enforced  '  with  the  evidence  and  de- 
monstration of  the  Spirit,'  than  from  cold  and  abstract  Scriptural 
statements.  A  high  relish  of  sacred  truth  naturally  gives  a  great 
insight  into  human  character ;  and  enables  the  Minister  skilfully 
to  set  out  his  commission  for  the  conviction  of  the  judgment,  the 
awakening  of  the  conscience,  and  the  solid  instruction  of  the  heart. 
This  direct  application  will  find  a  response  in  the  consciences  of  the 
ungodly,  and  in  the  sympathies  of  sincere  Christians. 

The  maxim  of  practical  religion  applies  in  full  force  to  our  sub- 
ject. Labour  in  the  preparation  for  the  pulpit,  as  if  our  whole  suc- 
cess depended  on  it.  Pray,  and  depend  wholly  upon  Christ ;  as 
feehng,  that  "without  him  we  can  do  nothing."  In  neglecting 
preparation,  we  tempt  God  to  depart  from  his  ordinary  course  ;  in 
trusting  to  our  preparation,  we  make  a  God  of  our  gifts.  It  is  more 
curious  than  important,  to  inquire  into  the  modes  of  Divine  assist- 
ance in  the  composition  or  delivery  of  our  sermons  ;  or  to  endeavour 
to  determine  the  precise  boundaries  between  the  result  of  our  own 
thought,  and  the  efflux  from  a  higher  source.  But  it  will  be  safe 
to  ascribe  all  the  honour  of  the  success  to  the  Heavenly  agent,  and 
to  attribute  to  ourselves  all  the  infirmities  attendant  upon  the  work. 
We  are  warranted  to  expect  assistance  to  the  utmost  extent  of  our 
necessity ;  and  we  must  lay  our  whole  stress  upon  it  as  the  only 
source  of  effective  meditation,  composition,  or  delivery.  But  such 
a  dependence  as  supersedes  the  necessity  of  preparation,  is  unscrip- 
tural  and  delusive.  Not  that  we  must  expect  aid  in  the  way  of 
mechanical  sufficiency,  as  purchased  by  a  certain  quantum  or  rou- 
tine of  preparation.  After  we  have  preached  with  power  and  ac- 
ceptance for  successive  years,  we  are  as  dependent  as  at  the  first  for 
present  help.     The  supply  is  only  continued  in  the  renewed  acting 

1  Vitr.  Method.  Homilet.  cap.  10. 

26 


202  VIEW    OP    THE    CHRISTIAN    MINISTRY! 

of  faith,  replenishing  our  souls  from  the  overflowing  fountain  of 
life. 

Mr.  Cecil  however  gives  the  sum  of  all  that  need  be  said  upon 
this  subject. — '  I  have  been  cured '  (he  remarks)  '  of  expecting  the 
Holy  Spirit's  influence  without  due  preparation  on  our  part,  by  ob- 
serving how  men  preach,  who  take  up  that  error.  We  must  com- 
bine Luther  with  St.  Paul. — '  Bene  orasse  est  bene  studuisse' — 
must  be  united  with  St.  Paul's — '  Meditate  upon  these  things ; 
give  thyself  wholly  to  them,  that  thy  j)rojiting  tnay  appear 
unto  all.''  One  errs  who  says — •'  I  will  preach  a  reputable  ser- 
mon ;'  ^nd  another  errs  who  says — '  I  will  leave  all  to  the  as- 
sistance of  the  Holy  Spirit,'  while  he  has  neglected  a  diligent  prep- 
aration.'i 


CHAPTER  HI. 

THE    SCRIPTURAL    MODE    OF    PREACHING    THE    LAW. 

The  mark  of  a  minister  "  approved  unto  God,  a  workman  that 
needeth  not  to  be  ashamed,"  is,  that  he  "  rightly  divides  the  word 
of  truth."  This  implies  a  full  and  direct  application  of  the  Gospel 
to  the  mass  of  his  vmconverted  hearers,  combined  with  a  body  of 
spiritual  instruction  to  the  several  classes  of  Christians.  His  system 
will  be  marked  by  Scriptural  symmetry  and  comprehensiveness.  It 
will  embrace  the  whole  revelation  of  God,  in  its  doctrinal  instruc- 
tions, experimental  privileges,  and  practical  results.  This  revela- 
tion is  divided  into  two  parts — ^^he  Law  and  the  Gospel — essentially 
distinct  from  each  other  ;  though  so  intimately  connected,  that  an 
accurate  knowledge  of  neither  can  be  obtained  without  the  other. 
The  preaching  of  the  Law  is  therefore  a  main  part  of  our  subject. 
We  shall  consider  it  separately ;  and  in  its  connexion  with  the 
Gospel.2 

'  Cecil's  Remains.  Most  of  us  will  subscribe  to  the  following  humbling  confessions — 
'  In  the  preparation  of  our  sermons,  alas !  how  cold,  how  formal  have  we  often  been ! 
Prayer  has  been  the  last  thing  we  have  thought  of,  instead  of  the  first.  We  have  made 
dissertations,  not  sermons ;  we  have  consulted  commentators,  not  our  Bibles ;  we  have 
been  led  by  science,  and  not  by  the  heart :  and  therefore  our  discoveries  have  been  so 
tame,  so  lifeless,  so  uninteresting  to  the  mass  of  our  hearers,  so  little  savouring  of  Christ, 
so  little  like  the  inspired  example  of  St.  Paul.'  Bishop  of  Calcutta's  Essay  to  Baxter's 
Reformed  Pastor,  p.  xiii. 

2  See  Mr.  Simeon's  Sermons  on  Gal.  iii.  19,  in  his  HorsB  Homileticfe,  for  a  most  lumi- 
nous exhibition  of  the  Scriptural  preaching  of  the  law.  Conip.  Daven.  on  Col.  i.  28.  on 
the  duty  and  importance  of  preaching  the  law. 


SCRIPTURAL    MODE    OF    PREACHING    THE    LAW.  203 


THE  PREACHING  OF  THE  LAW— ITS  CHARACTER— USES— AND 
OBLIGATIONS. 

There  can  be  no  question,  that  the  preaching  of  the  law  in  its 
true  charater  and  connection  forms  a  constituent  part  of  the  Minis- 
try of  the  Gospel.  Some  indeed,  most  inaccurately  identify  the 
preaching  of  the  law  with  legal  preaching.  Others  preach  the  law 
independently  of  the  Gospel.  Others  again  narrow  its  exceeding 
breadth,  by  bringing  character  and  conduct  to  the  criterion  of  some 
lower  rules  and  inferior  standard — -such  as  expediency,  the  opinion 
of  the  world,  prudence,  and  consequences.  But,  as  there  is  a  legal 
mode  of  preaching  the  Gospel,  so  there  is  an  evangelical  mode  of 
preaching  the  Law.  Luther's  indignation  was  roused  by  proposi- 
tions brought  to  him,  against  the  preaching  of  the  law,  because  it 
could  not  justify.  'Such  seducers'  (said  he)  'do  come  already 
among  our  people,  while  we  yet  live  ;  what  will  be  done  when  we 
are  gone  ?  Never'  (observes  he)  '  was  a  more  bold  and  harsh  ser- 
mon preached  in  the  world,  than  that  which  St.  Paul  preached, 
wherein  he  quite  abolisheth  and  taketh  away  Moses,  together  with 
his  law,  as  insufficient  for  a  sinner's  salvation.  Nevertheless,  we 
must  drive  on  with  the  ten  commandments  in  due  time  and  place. 
When  we  are  not  in  hand  with  justification,  we  ought  greatly  and 
highly  to  esteem  the  law.  We  must  extol  and  applaud  it  in  the 
highest  degree,  and  (with  St.  Paul)  we  must  count  it  good,  true, 
spiritual,  and  Divine,  as  in  truth  it  is.'' 

The  Apostle  combines  his  view  of  the  character  and  obligations 
of  the  law  w^ith  his  most  expanded  views  of  evangelical  truth.  He 
defines  its  character  to  be  "  holy,  just,  and  good."^  He  informs  us 
that  its  lawful  use  is  "  good"^  for  us.  The  exposition  of  this  char- 
acter, and  the  enforcement  of  this  use,  must  therefore  be  involved 
in  the  terms  of  the  Ministerial  commission. 

The  character  of  the  law  of  God,  as  the  transcript  of  the  mind 
and  image  of  God,  is  "  holy^''  as  presenting  to  man  the  love  of  God, 
and  at  the  same  time  exhibiting  that  most  glorious  proof  of  God's 
love  to  man,  which  is  the  essence  of  his  holiness  ; — "j«5^,"  as  being 
conformable  to,  and  deduced  from,  the  first,  most  simple  and  clear 
principles  of  justice  between  God  and  his  creature ; — "^oofZ,"  such 
a  law  as  conscience  tells  us  is  suitable  to  the  character  of  God, 
is  most  useful  for  the  accompUshment  of  the  Divine  purpose,  of 
uniting  man  to  God  by  a  happy  discipline  of  obedience  ;  and  t.he 

»  Luther's  Table  Talk,  ch.  xii.  2  Rom.  vii.  12.  3  1  Tim.  i.  8. 


204  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

constant  obedience  to  which  will  bring  him  to  that  consummation 
of  bliss,  which  is  ordained  as  the  end  and  recompense  of  his  work."* 
Thus  in  its  Author — in  its  matter — and  in  its  end,  it  demands  our 
highest  regard. 

The  uses  of  the  laiv  are  various  and  important.  The  world  are 
indebted  to  it  for  many  wholesome  results.  It  discovers  to  therr 
the  holy  nature  and  character  of  God  ;  it  informs  them  of  their  duty, 
and  binds  them  to  the  performance  of  it.  But  for  the  bridhng  re- 
straint of  the  law,  the  world  would  become  "  a  field  of  blood."  It 
condemns  also  those  who  cast  off  its  yoke.^  Even  the  heathen  are 
brought  in  guilty  by  "  the  work  of  the  law,  written  in  their  hearts."^ 
It  is  also  the  mediuin  of  conviction  of  si)i.  Those  indeed,  who 
dispense  with  the  law  from  their  Ministry,  acknowledge  no  medium 
of  conviction  but  the  cross.  But  did  not  our  Lord  employ  the  moral 
law  with  the  young  Ruler,  for  this  express  purpose  1*  Was  it  not 
also  the  appointed  means  of  bringing  the  Apostle  to  the  spiritual 
apprehension  of  his  sin  1^  Its  cognizance  of  every  thought,  imagi- 
nation, desire,  word,  and  work,  and  its  uncompromising  demand  of 
absolute  and  uninterrupted  obedience,  upon  pain  of  its  everlasting 
penalty — convince  the  heart  of  its  guilt,  defilement,  and  wretched- 
ness, and  leave  the  sinner  without  excuse  and  without  help ;  under 
the  frown  of  an  holy  and  angry  God ;  prepared  to  welcome  a  Saviour, 
and  lost  for  ever  without  him.  Thus  is  the  prayer — "God  be 
merciful  to  me  a  sinner" — forced  even  from  him,  whose  external 
deportment  had  been,  "  touching  the  righteousness  which  is  in  the 
law,  blameless."*  He  now  sees  in  himself  the  very  character  of 
sinfulness  and  misery  to  which  the  Gospel  addresses  itself;  and, 
stretching  out  the  hand  of  desire  and  faith,  he  receives  the  free  gift 
of  Christ.  And  now  he  feels  the  advantage  of  the  law  too  well,  to  be 
willing,  with  the  Antinomian,  to  cast  it  off,  because  it  has  lost  its 
justifying  power.''  For  its  covenant  form  enlarges  his  apprehension 
of  the  necessity,  character,  and  excellency  of  the  gospel !     The  en- 

1  Vitr.  Obs.  Sacr.  Lib.  vi.  cap.  xvii.  11.  2  See  1  Tim.  i.  9. 

3  Rom.  ii.  14,  15.  *  Matt.  xix.  16—21. 

5  Rom.  vii.  7 — 9.  Comp.  his  general  assertion,  iii.  20.  Again — he  informs  us  (v.  20.) 
that  "  the  law  entered,  tJiat  the  offence  might  abound" — not  in  the  transgression  of  tfie 
heart  (as  the  direct  fruit  of  the  law)  but  in  the  conviction  of  the  conscience,  awakened  by  a 

''strong  display  of  the  spirituality  of  the  law,  and  of  the  denunciations  of  its  righteous  curse. 
If  "sin  be  the  transgression  of  the  law"  (1  John  iii.  4.  Comp.  iv.  15.  )  a  just  apprehen- 
sion of  the  law  must  be  the  medium  of  conviction  of  sin.  Nor  indeed  can  we  conceive 
of  conviction  without  it ;  since  obliquity  is  only  discovered  by  a  reference  to  a  given  stand- 
ard. Even  the  cross  of  Christ,  as  a  means  of  conviction,  ultimatebj  resolves  itself  into  the 
law,  the  breach  of  which  constituted  the  sin — the  cause  of  his  death.  The  law  therefore 
is  of  standing  and  indispensable  use,  bringing  us  to  Christ — not  always  with  terror,  but 
always  with  conviction. 

6  Phil.  iii.  6.  7  Comp.  Rom.  viii.  3. 


SCRIPTURAL    MODE    OF    PREACHING    THE    LAW.  205 

tervention  of  a  Surety,  a  Redeemer,  and  an  atonement,  was  the 
effect  of  the  Divine  determination  to  magnify  the  laAv,  and  make  it 
honourable  ;'"  that  God  might  lionourably  pardon,  justify,  and  save, 
the  transgressors.  The  precept  and  penalty  of  the  law  explain 
therefore  the  necessity  for  the  sufferings  and  death  of  Tmmanuel. 
Thus  "  the  glory  of  the  Ministration  of  condemnation"  commends 
the  "  exceeding  glory  of  the  Ministration  of  life  and  righteousness."^ 
This  glass  exhibits  to  us  iiidirectly,  what  the  Gospel  shows  us  in 
direct  terms — our  infinite  obligation  to  the  love  of  Christ  for  what 
he  has  become,  done,  and  suffered  in  our  place.  This  is  our  con- 
straining bond  to  his  service,  whose  obedience  has  answered  all  the 
demands,  suffered  all  the  penalties  standing  against  us,  and  "  brought 
in  everlasting  righteousness"  as  our  ground  of  acceptance  before 
God. 

As  a  rule  of  life  also,  the  Law  is  of  the  utmost  importance  to  the 
Christian.  It  comes  to  him  '  as  the  chief  perfection  of  righteous- 
ness,'3  with  the  authority  of  God,  as  his  Creator,  his  Sovereign,  and 
his  Judge.  It  is  doubly  enforced,  as  the  law  of  his  Redeemer  ;  for 
though  he  is  "  not  without  law  to  God,"  yet  he  is  especially  "  under 
the  law  to  Christ."*  This  is  his  course  of  cheerful  obedience  in 
his  Master's  yoke  of  love  ;  which  is  his  highest  earthly  privilege, 
as  it  will  be  the  consummation  of  his  heavenly  enjoyment.^ 

The  uses  of  the  law  as  a  rule  of  life  are  most  efficient  means  of 
promoting  stedfastness  and  consistency.  Being  "  written  in  the 
heart,"  it  affords  to  the  Christian  a  continual  touchsto?ie  of  sin- 
cerity. He  has  "  the  testimony  of  his  conscience,"^  that  he  "  con- 
sents to  the  law  that  it  is  good  ;"  that  he  "  delights  in  it  after  the 
inward  man  ;"  that  he  "  esteems  all  God's  commandments  concern- 
ing all  things  to  be  right ;"  that  he  counts  his  want  of  perfect 
conformity  to  it  the  sin  of  every  moment ;  that  he  is  satisfied  with 
no  attainment  short  of  being  "  holy,  as  he  that  hath  called  him  is 
holy,"  and  "  perfect,  as  his  Father  which  is  in  heaven  is  perfect."''' 

The  rule  of  the  law  also  furnishes  a  daily  standard  of  self- 
examination.  The  servant  of  God  laments  his  natural,  and  often 
unconscious,  spring  of  self-exaltation  ;  to  which,  however,  the  law, 
as  the  standard  of  perfection,  operates  as  a  constant  and  timely  check. 
It  lays  him  low  in  the  dust ;  it  confounds  him  for  the  sins  of  his 
services,  as  well  as  for  his  open  transgressions  ;  that  he  may  "  count 
all  but  dung  and  dross"  in  comparison  of  Christ ;  that  he  may  be 

•  Isaiah  xlii.  21.         2  2  Cor.  iii.  7—9.         3  Calv.  on  Luke  x.  26.         «  1  Cor.  ix.  2L 
5  Comp.  Matt.  xi.  29,  30.  with  Rev.  vii.  15,  xxii.  3.  «  See  2  Cor.  i.  12. 

7  See  Rom.  vii.  16,  22.     Psabn  cxix.  128.     1  Pet.  i.  15.     Matt.  v.  48. 


206  VIEW    OF    THE    CHRISTIAN    MINISTRY! 

simple  in  his  dependence  on  His  cross,  and  quickened  to  renewed 
applications  for  pardon,  acceptance,  and  supplies  of  grace. 

The  obligation  of  this  law  upon  the  Christian  is  immutable  as 
the  throne  of  God.  What  can  annul  the  necessary  relation  of  a 
creature  to  his  Creator  ?  The  additional  bond  of  redemption 
strengthens — not  annihilates,  the  original  obligation.  Do  we  cease 
to  be  creatures  by  becoming  new  creatures  ?  And  are  we  not 
therefore  still  bound  to  personal  obedience  by  the  sovereign  author- 
ity of  God  ?  Or  does  the  obligation  of  the  law  lose  its  force  by  being 
conveyed  to  us  through  the  hands  of  Christ — himself  Lord  of  all, 
and  standing  to  us  in  the  most  endearing  and  authoritative  rela- 
tion? Why,  we  may  ask,  do  men  wish  to  be  rid  of  this  rule?  But 
for  some  latent  enemy  to  the  holiness  of  the  Divine  character,  the 
thought  of  escaping  from  the  directive  force  of  the  law  would  be  in- 
tolerable. So  far  from  "  gendering  unto  bondage,"  it  is  "  the  perfect 
freedom"  of  evangelical  service ;  so  that  it  is  hard  to  say,  whether 
we  are  more  indebted  for  deliverance  from  the  law  as  a  covenant, 
or  for  subjection  to  the  law  as  a  rule.  The  proof  of  our  love  to  the 
Saviour  is  the  "  keeping  of  his  commandments  ;"'  which  are  none 
others  than  the  precepts  of  the  moral  law,  bound  upon  the  Christian's 
heart  with  chains  of  the  most  powerful  and  attractive  obligation. 
The  first  desire  of  the  awakened  sinner  is — "  Lord,  what  wilt  thou 
have  me  to  do?"^  His  constant  prayer  is — "that  his  love  may 
abound  yet  more  and  more,  in  knowledge  and  in  all  judgment ;" 
that  he  may  "  not  be  unwise,  but  understand  what  the  will  of  the 
Lord  is. "3  It  cannot  therefore,  be  legal  bondage,  or  indeed  other- 
wise than  evangelical  privilege,  thus  to  receive  the  law  from  the  Sa- 
viour's hands,  stripped  of  its  condemning  power,  and  regulating  our 
affections,  temper,  and  conversation  to  his  glory. 

Some  of  our  people,  however,  are  so  excited  and  enlivened  by  the 
promises  of  the  Gospel,  that  the  inculcation  of  the  Law  is  depress- 
ing to  them.  But,  in  cases  of  sincerity,  this  arises  from  a  narrow 
misconception  of  the  design  and  uses  of  the  Law  :  while  looseness 
of  conduct  in  many  other  cases  too  plainly  proves  their  unconscious 
need  of  its  wholesome  restraints  and  directions.  Some  also  of  our 
brethren  seem  afraid  of  enforcing  the  obligations  of  the  law,  lest 
they  should  be  thought  to  be  teachers  of  Moses  rather  than  of 
Christ.  But  our  Lord  had  no  hesitation  in  establisliing  the  obliga- 
tions of  the  old  dispensation,^  or  in  leading  his  disciples  to  confess 
them  as  their  bounden  duty.^     Following,  therefore,  his  example, 

1  John  xiv.  15.  2  Acts  ix.  6.  3  Phil.  i.  9.     Eph.  v.  17. 

*  See  Matt.  v.  17.  and  Calvin  in  loco.  s  Luke  xvii.  10. 


SCRIPTURAL    MODE    OF    PREACHING    THE    LAW.  207 

we  might  much  more  easily  bear  the  imputation  of  legality  for  en- 
forcing the  sanctions  of  the  law,  than  the  reproaches  of  our  con- 
science for  passing  them  by. 

The.  leaven  of  Antinomianism  is  indeed  most  congenial  with  the 
corruption  of  the  heart ;  and  its  deadly  influence  is  but  too  appa- 
rent in  the  inconsistent  lives  of  its  professors.  To  substitute  the 
law  of  love  for  the  rule  of  the  decalogue,  is  to  put  the  main-spring 
of  the  waicli  in  the  place  of  the  regulator ;  and  to  exchange  a  sta- 
ble directory  of  conduct  for  a  principle  subject  to  incessant  varia- 
tions, and  readily  counterfeited  by  the  delusions  of  a  self-deceiving 
heart.  The  disciples  of  this  school  rarely,  if  ever,  attain  to  sted- 
fastness  of  profession  ;  while  in  the  too  frequent  defect  of  Chris- 
tian sincerity,  immortal  souls  perish  as  the  melancholy  victims  of 
delusion. 

Glancing  for  a  moment  at  the  relative  aspects  and  uses  of  the 
law,  we  remark — As  a  covenant^  it  excites  "  the  spirit  of  bondage 
unto  fear  ;"  humbling,  alarming,  convincing,  and  leading  to  de- 
spondency. As  a  rule  oflife,  under  Divine  conduct,  it  exercises  in 
the  Christian  "  the  spirit  of  adoption" — his  habitual  desire,  and 
delight  in  conformity  to  it,  witnessing  his  interest  in  the  family 
of  God.  As  a  covenant,  the  law  brings  men  to  Christ  for  de- 
liverance from  its  tyranny.  Christ  returns  them  to  the  law  as 
their  rule  :  that,  while  they  are  delivered  from  its  dominion,  ("  that 
being  dead  wherein  they  were  held,")  they  "  might  serve  in  newness 
of  spirit,  and  not  in  the  oldness  of  the  letter."'  And  thus  they 
show  their  gratitude  to  him  for  his  perfect  obedience  to  it  as  a 
covenant  in  their  stead,  by  their  uriiforni  obedience  to  it  as  a  rule 
in  his  service. 

We  cannot  indeed  have  too  much  of  the  Gospel ;  but  we  may 
have  too  little  of  the  Law.  And  a  defect  in  the  Evangelical  preach- 
ing of  the  Law  is  as  clear  a  cause  of  inefficient  ministration,  as  a 
legal  preaching  of  the  Gospel.  In  such  a  Ministry  there  must  be  a 
want  of  spiritual  conviction  of  sin  generally — of  spiritual  sins  most 
particularly — and — flowing  directly  from  hence — a  low  standard 
of  spiritual  obedience.  Indeed,  all  the  prevalent  errors  in  the  Cliurch 
may  be  traced  to  this  source.  We  should  never  have  heard  of 
Methodist  perfection — Mystic  dependence  upon  the  inward  hght — 
Antinomian  delusion — inconsistent  profession  of  orthodoxy — Phari- 
saical self-righteousness — or  Pelagian  and  Socinian  rectitude  of  na- 
ture— if  the  spiritual  standard  of  the  law  had  been  clearly  displayed, 
and  its  convincing  power  truly  felt.    In  the  want  of  this  conviction, 

1  Rom.  vii.  6. 


208  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

the  fullest  perception  of  Evangelical  views  must  fail  in  experimental 
and  practical  effect. 

But  there  are  Antinomiau  errors  on  the  opposite  side.  If  Anti- 
nomianism  be  the  relaxation  of  obedience  from  the  perfect  standard 
of  the  law  of  God,  is  not  mere  moral  preaching  a  refined  spe- 
cies of  this  unhallowed  leaven  ?  Equally  with  the  professed  An- 
tinomiau, the  standard  of  the  law  of  God  is  exchanged  for  some 
indefinite  and  ever-varying  standard  of  inclination  or  caprice.  The 
notions  of  mercy  and  salvation,  as  in  the  other  case,  are  here  used 
as  the  palliation  of  sin.  All  hope,  and  no  fear — is  the  character 
of  this  preaching.  How  frightful  to  think  of  deluded  souls  sliding 
into  eternity  in  this  golden  dream  !  And  of  what  vast  importance 
is  it  for  the  resistance  of  error,  and  for  an  eflfective  exhibition  of  Di- 
vine truth — that  our  Ministry  should  be  distinguished  by  a  full  dis- 
play of  the  spiritual  character,  and  unalterable  obligations,  of  the 
law  of  God ! 


II.— THE  CONNEXION  OF  THE  LAW  V^ITH  THE  GOSPEL. 

Mr.  Newton  admirably  remarks  upon  the  importance  of  this 
subject — '  Clearly  to  understand  the  distinction,  connexion,  and  har- 
mony between  the  Law  and  the  Gospel,  and  their  mutual  subservi- 
ency to  illustrate  and  establish  each  other,  is  a  singular  privilege, 
and  a  happy  means  of  preserving  the  soul  from  being  entangled  by 
errors  on  the  right  hand  or  the  left !''  Some  in  the  Apostle's  time 
"  desired  to  be  teachers  of  the  law ;  understanding  neither  what 
they  said,  nor  whereof  they  affirmed."^  This  seems  to  imply  the 
importance,  in  a  Christian  teacher,  of  a  clear  understanding  of 
the  law  in  all  its  connexions.  And  indeed  the  momentous  matter, 
of  a  sinner's  acceptance  with  God  cannot  be  accurately  stated  with- 
out a  distinct  view  of  the  subject.  The  Judaizing  teachers  of  the 
Galatian  Church,  from  misconception  of  this  point,  had  "  darkened 
the  counsel"  of  God  "  by  words  without  knowledge  ;"  "  bewitched" 
their  "  foolish"  hearers  from  the  simplicity  of  the  Gospel ;  and — in- 
stead of  establishing  them  "  in  the  liberty,  wherewith  Christ  had 
made  them  free,"  had  well  nigh  "  entangled  them  again  with  the 
yoke  of  bondage."^ 

I.  The  subject  embraces  an  explicit  statement  of  the  difference 
between  the  law  and  the  Gospel.  It  was  an  axiom  in  the  old 
schools  of  divinity — '  Q,ui  scit  bene  distinguere  inter  Legem  et 

1  Newton's  Works,  i.  322.  2  1  Tim.  i.  7.  3  Gal.  iii.  1.  v.  1. 


SCRIPTITRAL    MOBK    OP    PREACHINO    THE    LAW.  209 

Evangelium,  Deo  gratias  agat,  et  sciat  se  esse  TheoWum  '•    Tf. 
IS  much  difference  in  the  original  revelation     ThTf  ''^ 

at  least,  (as  in  the  case  of  th     1     ?u      ?'    ^^^^"""^^  P<^rtially 
li-ht  of  natnr.  2      I  !  ^^'^  ^^eathens,    is  discoverable  by  the 

ii^ni  or  nature  2  whereas  the  Gosnel  is  "  th^  hiAA  ^ 

of  God."   The  Zoel  c™,?      1  f'''  '"''  '°"P''="' '"  ""  ""=  w"' 
unable  to    I^Ty^rt  ofeT     "  "'"  "^'^  '^"'^  ^'""^^'  ^1"^"^ 

from  him  Co,„„fa„d  l  drT*'"™  "'  '■'  ''^"^^'^  ''f-^  derived 
ise  and  encou  "u  s'  he^Grp":"  li  f  '''' '  ''  "'- 
dience  is  required  on  the  penalty  of  death  in  tl^oM  ""'  "'^ 
IS  encouraged  hv  the  nrnn,i„  J  if        .    '  °"""'  <'''^'=  " 

tached  to  L  oMienceofZ  1        '^       .  '"°'™''   ''  '"'''"'<'  ="" 
f  "OOTiewce  ot  the  law,'  but  placed  beyond  our  rearh 

.heoIfpeT    rf:i;/"bT''''"'  "^  '^^^  -widely  different  from 
,      wspei.     As  a  valuable  writer  tersely  observer     '  th.  ^. 

ble  majesty  "the  "the  w!h  7^'^  '"  *™'"'  '"'  "'"■  '-- 
By  the  trun  pet  of  ,h.  '  f  '  T'^'P""'  "  "  ^^  ^''"  ^'"''"  ™ice.» 
jubilee-   "mp     „f  tt  /■"    M  '^  n 'T  ™^  "'*  ^''""^^^  ^  ^^  ^e 

and  good.:^'  towarf  me?      ThTl       "  ''^^~"'^'>  »  -*■ 
wara  men.      The  law  is  a  sound  of  terror  to  con- 

'  Some  valuable  rernart«  r,r,  t\.:„      i,-    . 
whom  Luther  testified  J^^Ie  teacheh'S^fr  *°"''^,f  ^i*  ^elancthon's  sentiments  Cof 
use,  and  profit  of  the  Law  tS te  g^^t^^^  right  difference, 

Mdner,  Vol.  II.,  pp.  230-237  ^o^pel)  will  be  found  m  Scott's  Continuation  of 

3  See  Rom.  ii.  14  15  '  o  tu-  i 

-M^  XVI.  25.  4Gal.iii.l2. 


210  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

vinced  sinners ;  the  Gospel  is  a  joyful  sound,  "  good  tidings  of  great 
joy."  The  former  represents  God  as  a  God  of  wrath  and  ven- 
geance ;  the  latter  as  a  God  of  love,  grace  and  mercy.  The  one 
presents  him  to  sinners  as  "  a  consuming  fire ;"  the  other  exhibits 
the  precious  blood  of  the  Lamb,  which  quenches  the  fire  of  his 
righteous  indignation.  That  presents  to  the  view  of  the  sinner  a 
throne  of  judgment ;  this  "a  throne  of  grace."  Every  sentence  of 
condemnation  in  Scripture  belongs  to  the  law  ;  every  sentence  of 
justification  forms  a  part  of  the  Gospel.  The  law  condemns  a 
sinner  for  his  first  oflTence  ;  but  the  Gospel  offers  him  the  forgive- 
ness of  all  his  offences. '1  Thus  in  every  point  of  difference,  "  that 
which  was  made  glorious  had  no  glory  in  this  respect,  by  reason  of 
the  glory  that  excelleth." 

II.  The  harmony  of  the  law  xoith  the  Gospel  is  also  a  most 
important  subject  of  our  Ministration.  Though  distinct,  they  are 
not  opposite.  As  coming  from  the  same  source,  they  must  ulti- 
mately meet  in  the  same  plan,  and  subserve  the  same  end.  Like 
the  seemingly  opposite  perfections  of  their  glorious  Author,  they 
harmonize  in  mutual  subserviency  in  the  Christian  system.  The 
provisions  of  the  Gospel  are  fully  commensurate  with  the  demands 
of  the  law.  Its  righteousness  fulfils  the  law  as  a  covenant ;  its 
grace  obeys  it  as  a  rule.  Both  have  a  commanding  and  con- 
demning power.  Both  combine  to  "bring  the  sinner  to  Christ" — 
"  the  law  indirectly — as  a  school-master,"  showing  his  need  of 
him :  the  Gospel  directly,  exhibiting  him  in  all  points  suitable  to 
his  need.  In  this  centre  of  everlasting  love,  the  "  mercy"  of  the 
Gospel  "  and  the  truth"  of  the  law  "  meet  together."  The  "  right- 
eousness" of  the  law  and  the  "  peace"  of  the  Gospel  here  "  embrace 
each  other."*  Both  unite  to  endear  the  ways  of  God  to  us — the 
law,  as  the  instrument  of  conviction,  teaching  us  to  prize  the  grace 
of  the  Gospel ;  the  Gospel,  as  the  principle  of  holiness,  exciting  us 
"  to  delight  in  the  law  of  God  after  the  inward  man." 

The  directive  power  of  the  law  is  in  equal  consonance  with  the 
spirit  and  end  of  the  Gospel.  The  grace  of  the  Gospel  regulates 
our  heart  and  life  by  the  rule  of  the  law.  "  Love,^'  which  is  "  the 
fulfilling  of  the  law,"  is  also  the  great  end  of  the  Gospel.     The 

1  Colquhoun  on  the  Law  and  Gospel,  pp.  166,  167.  Thus  also  Patrick  Hamilton,  the 
Scotch  reformer,  writes — '  The  law  showeth  us  our  sin — the  gospel  showeth  us  a  reme- 
dy for  it.  The  law  showeth  us  our  condemnation — the  gospel  showeth  us  our  redemp- 
tion. The  law  is  the  word  of  ire — the  gospel  is  the  word  of  grace.  The  law  is  the 
word  of  despair — the  gospel  is  the  word  of  comfort.  The  law  is  the  word  of  disquie- 
tude— the  gospel  is  the  word  of  peace.'  Patrick's  Places — with  a  short  preface  by  the 
martyr  John  Frith.  See  also  Bradford's  view  of  this  subject.  Fathers  of  English 
Church,  vi.  389,  390. 

2  Psalm  Ixxxv.  10.     See  Calvin  on  Matthew  v.  17. 


SCRIPTURAL    MODE    OF    PREACHING    THE    LAW.  211 

Gospel  dwells,  only  "  where  the  law  of  God  is  written  in  the  heart." 
Thus,  as  they  are  both  parts  of  the  same  revelation,  they  unite  in 
the  same  heart ;  and,  though  the  offices  of  each  are  materially  dis- 
tinct, neither  will  be  found  separate  from  tlie  other.  As  both  are 
transcripts  of  the  Divine  mind  and  image,  both  must  be  hated  or 
loved  together.  The  hatred  is  the  radical  principle  of  the  carnal 
mind  ;  the  love  is  the  mind  of  Christ,  and  the  commencement  of 
the  service  of  heaven. 

III.  The  law  as  a  preparation  for  the  Gospel,  is  also  a  part  of 
our  Ministry.  The  preaching  of  John — partaking  mainly  of  the 
character  of  the  law — was  ordained  to  prepare  the  xoay  for  Christ. 
The  Epistle  to  the  Romans — -the  most  systematic  scheme  of  Min- 
isterial instruction — clearly  sets  forth  this  order  of  "  dividing  the 
word  of  truth."'  The  Apostle  speaks  of  us,  "  before  faith  came,  as 
being  under  the  law" — not  left  in  imprisonment — but  "  shut  up 
unto  the  faith  which  should  afterwards  he  revealed^  Thus 
"  the  law  is  our  sclioolmaster,  to  bring  us  unto  Christ,  that  we 
might  be  justified  by  faith ;"  which  Luther  explains  to  mean — 
'  that  the  law  must  be  laid  upon  those  that  are  to  be  justified,  that 
they  may  be  shut  up  in  the  prison  thereof,  until  the  righteousness 
of  faith  come — that — ichen  they  are  cast  down  and  humbled  by 
the  law,  they  should  fly  to  Christ.  The  Lord  humbles  them,  not 
to  theif  destruction,  but  to  their  salvation.  For  God  woundeth, 
that  he  may  heal  again.     He  killeth,  that  he  may  quicken  again.'** 

This  appears  to  have  been  the  uniform  opinion  of  the  church. 
Augustine  remarks^'  The  conscience  is  not  to  be  healed,  if  it  be 
not  wounded.  Thou  preachest  and  pressest  the  law,  commina- 
tions,  the  judgment  to  come,  with  much  earnestness  and  importu- 
nity. He  which  hears,  if  he  be  not  terrified,  if  he  be  not  troubled, 
is  not  to  be  comforted.'^  The  Reformers  were  evidently  of  this 
judgment.  Tindal  writes  thus — '  It  becometh  the  preacher  of 
Christ's  glad  tidings,  first,  through  the  opening  of  the  law,  to 
prove  all  things  sin,  that  proceed  not  of  the  Spirit,  and  of  faith  in 
Christ ;  and  thereby  to  bring  them  unto  the  knowledge  of  himself, 

'  See  the  Gentile  convicted  by  the  law  (i.  18 — 32;  ii.  14, 15);  then  the  Jew  (ii.);  then 
the  whole  world  collectively,  (iii.  9 — 19.)  The  desperate  condition  of  the  world  by 
the  law  being  proved,  (20)  the  Gospel  is  now  introduced  in  all  its  fulness  and  glory.  (21 
— 3]  ;  iv.  V.  &f.)  The  instances  adduced  however  forbid  us  ever  to  preach  the  Imp  un- 
connected with  the  Gospel.  Even  John's  ministry  (Matt.  iii.  1 — 11  ;  John  i.  29;  iii.  2.5 — 
36;  Luke  i.  76,  77)— much  more  that  of  his  Master— (Mark  i.  15)  linked  the  revelation 
of  the  Gospel  with  the  more  severe  exhortations  of  the  law.  The  sermon  on  the  Mount 
combines  the  most  searchine;  exposition  of  the  spirituality  of  the  law  with  many  encourag- 
ing declirations  of  the  Gospel.  The  early  chapters  of  the  Epistle  to  the  Romans  were 
the  introdaclioii  ordij  to  that  full  exhibition  of  the  Gospel  Ministration,  Which  is  subse- 
quently developed  in  that  I'nost  important  portion  of  Scripture. 

■2  Gal.  iv.  23,  24.  and  Luther  in  loco.  ^  Comment,  in  Psalm  lix. 


212  VIEW    OF    THE    CHRISTIAN    MINISTRY  *. 

and  of  his  misery  and  wretchedness,  that  he  might  derive  help? 
Again — '  Expound  the  law  truly' — he  writes  to  John  Frith — '  to 
condemn  all  flesh,  and  prove  all  men  sinners,  and  all  deeds  under 
the  law,  before  mercy  have  taken  away  the  condemnation  thereof, 
to  be  sin,  and  damnable ;  and  then,  as  a  faithful  Minister,  set 
abroad  the  mercy  of  our  Lord  Jesus,  and  let  the  wounded  con- 
sciences drink  of  the  water  of  life.  A7id  thus  shall  your  preach- 
ing be  with  power,  and  not  as  the  hypocrites.  And  the  Spirit 
of  God  shall  work  with  you  ;  and  all  consciences  shall  hear  rec- 
ord unto  yon  that  it  is  soJ^  Luther  has  been  already  referred  to. 
Calvin  observes — '  that  the  law  is  nothing  else  hut  a  preparation 
unto  the  Gospel?  And  elsewhere — '  The  faithful  cannot  profit  in 
the  Gospel,  until  they  shall  be  first  humbled ;  which  cannot  be, 
until  they  come  to  the  knowledge  of  their  sins.  It  is  the  proper 
function  of  the  law,  to  call  the  consciences  into  God's  judgment, 
and  to  wound  them  with  fear?^  Beza  remarks  briefly,  but  to  the 
point — '  Men  are  ever  to  he  prepared  for  the  Gospel,  by  the  preach- 
ing of  the  law?^  Archbishop  Usher,  in  reply  to  the  question  be- 
fore us — '  What  order  is  there  (in  the  Ministry)  used  in  the  deliv- 
ery of  the  word,  for  the  begetting  of  faith  V  answers — '  First,  the 
covenant  of  the  law  is  urged,  to  make  sin,  and  the  punishment 
thereof,  known ;  whereupon  the  sting  of  conscience  pricketh  the 
heart  with  a  sense  of  God's  wrath,  and  maketh  a  man  utterly  to 
despair  of  any  ability  in  himself  to  obtain  everlasting  life.  After 
this  preparation  the  promises  of  God  are  propounded  ;  where- 
upon the  sinner,  conceiving  a  hope  of  pardon,  sueth  to  God  for 
mercy.'*  The  ablest  of  the  Puritan  divines  took  this  view  of  the 
subject.  Mr.  Perkins  (one  of  the  most  systematic  of  them)  speaks 
of  the  influence  of  the  work  of  the  law,  as  making  way  for  the 
Gospel.  '  And  then,''  (says  he)  '  succeeds  seasonably  and  comfort- 
ably, the  work  of  the  Gospel.'^  Mr.  Bolton  (one  of  the  most  elo- 
quent and  experienced  Ministers  of  his  day)  observes — '  Let  the 
power  of  the  law  first  break  and  bruise,  which  is  a  necessary  pre- 
parative for  the  plantation  of  grace :  and  then  pour  in  (and  spare 
not)  the  most  precious  oil  of  the  sweetest  Evangelical  comfort. 
But  many,  very  many,  mar  all  with  missing  this  Tnethod  ;  ei- 
ther from  want  of  sanctification  in  themselves,  or  skill  to  manage 
their  Master's  business.'*     Mr.  Rogers  of  Dedham,  (a  most  experi- 

*  Prologue  to  the  Epistle  to  the  Romans,  and  Fox's  Book  of  Martyrs.  1533. 
2  Calvin  on  John  x.  8.  xvi.  10.  3  Beza  on  2  Cor.  iii.  11. 

*  Usher's  Body  of  Divinity,  p.  399. 

5  Perkins  on  the  Nature  and  Practice  of  Repentance,  chap.  iii.  on  Rom.  viii.  15. 

*  Bolton's  Discourse  on  True  Happiness,  p.  176. 


SCRIPTURAL  MODE  OF  PREACHING  THE  LAW.     213 

mental  Divine)  speaks  strongly  on  this  view — '  Let  none  speak 
against  the  preaching  of  the  law  ;  for  it  is  the  wholesome  way, 
that  God  himself  and  his  servants  in  all  ages  have  taken. 
The  Lata  first  humbles;  then  the  Gospel  comforts.  None  can 
prove  that  faith  was  wrought  in  an  instant  at  first,  without  any 
preparation  going  before.''^  Greenham,  (of  the  same  school, 
highly  esteemed  in  his  day)  briefly  writes — '  When  the  word  is  ad- 
ministered in  any  power  and  sincerity,  there  doubtless  the  preach- 
ing of  the  law  strikes  in,  and  the  preaching  of  the  Gospel  bring- 
eth  us  unto.  Christ.'^  Another  writer  of  consideration  observes — 
'  Such  is  the  nature  of  man,  that  before  he  can  receive  a  true 
justifying  faith,  he  must  as  it  were,  be  broken  in  pieces  by  the 
law.^  Gurnal  expi esses  this  view  with  his  characteristic  famihar- 
ity  of  illustration — '  The  sharp  point  of  the  law  must  prick  the 
conscience,  before  the  creature  by  the  promises  of  the  Gospel  be 
drawn  to  Christ.  The  field  is  not  fit  for  the  seed  to  be  cast  into  it,- 
till  the  plough  hath  broken  ijt  up  ;  nor  is  the  soul  prepared  to  re- 
ceive the  mercy  of  the  Gospel,  till  broken  with  the  terrors  of 
the  law.'<  We  conclude  this  series  of  quotations  with  the  full 
and  decided  testimony  of  Dr.  Owen,  not  more  remarkable  for 
his  powerful  defence  of  Christian  doctrine,  than  for  his  deep  in- 
sight into  every  part  of  experimental  godliness — 'Let  no  man 
think'  (says  he)  '  to  understand  the  Gospel,  who  knoweth  nothing 
of  the  Law.  God's  constitution  and  the  nature  of  things  them- 
selves have  given  the  law  the  precedency  with  respect  to  sinners ; 
"  for  by  the  law  is  the  knowledge  of  sin."  And  Gospel  faith  is  the 
soul's  acting  according  to  the  mind  of  God,  for  deliverance  from 
that  state  and  condition,  which  it  is  cast  under  by  the  law.  And 
all  those  descriptions  of  faith,  which  abound  in  the  writings  of 
learned  men,  which  do  not  at  least  include  in  them  a  virtual  re- 
spect unto  this  state  and  condition,  or  the  work  of  the  law  on  the 
consciences  of  sinners,  are  all  of  them  vain  speculations.  There 
is  nothing  in  this  whole  doctrine  that  I  will  more  firmly  adhere 
unto,  than  the  necessity  of  the  conviction  mentioned,  previous 
unto  true  believing ;  without  which  not  one  line  of  it  can  be  un- 
derstood aright ;  and  men  do  but  beat  the  air  in  their  contention 
about  it.'s 

These  preparative  operations  of  the  law  do  not  act  in  all  cases 
with  the  same  intensity.  Yet  some  impression  of  guilt,  as  in  the 
case  of  our  fallen  parents,*  seems  necessary  to  excite  the  desire,  and 

1  Roger's  Doctrine  of  Faith,  pp.  99,  66.  «  Greenham's  Works,  p.  139. 

3  Yates's  Model  of  Divinity,  Book  ii.  chap.  26.  *  Gurnal  on  Ephesians  vi.  19. 

5  Owen  on  Justification,  chap.  ii.  ®  Compare  Genesis  iii.  9 — 15. 


214  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

to  make  way  for  the  reception  of  the  Gospel.  We  must,  however, 
be  careful  not  to  load  the  sinner  with  threatenings,  from  an  appre- 
hension of  a  superficial  work  of  contrition.  The  genuine  spirit  of 
humiliation  is  not  the  separate  work  of  the  law,  but  of  the  law  pre- 
paratory to,  and  combined  with,  the  Gospel — the  sense  of  sin  and 
misery  connected  with  the  hope  of  mercy.  Still  less  must  we  in- 
sist upon  these  preparatory  exercises  as  meritorious,  or  as  entrench- 
ing in  any  degree  upon  the  unconditional  freeness  of  the  Gospel. 
They  are  needful,  not  as  qualifications  to  recommend  us,  but  as 
pre-dispositions  to  draw  us,  to  Christ.  We  must  come  to  him,  if  at 
all,  upon  the  terms  of  his  own  gracious  invitation,  "  without  money 
and  without  price."'  But  the  sense  of  misery  is  the  preparative  for 
the  remedy.  "  The  whole  need  not  a  physician,  but  they  that  are 
sick."2  As  Calvin  remarks — '  Cljrist  is  promised  only  to  those,  who 
are  humbled  and  confounded  with  the  sense  of  their  own  sins.'* 
The  invitation  is  specially  addressed  to  those  "that  labour  and 
are  heavy  laden ;"  and  none  but  such  will  "  incline  their  ear  and 
come." 

Mr.  Newton  observes,  in  the  case  of  Mr.  Grimshaw,  '  that  a  Min- 
ister walking  with  God  in  a  conscientious  improvement  of  the  light 
received,  deeply  convinced  under  the  law,  and  but  imperfectly  ac- 
quainted with  the  Gospel,  is  peculiarly  qualified  to  preach  with  ef- 
fect to  ignorant  and  wicked  people,  whose  habits  of  sin  have  been 
strengthened  by  a  long  disregard  of  the  Holy  Law  of  God,  and  who 
have  had  no  opportunity  of  hearing  the  Gospel.  They  cannot  at 
first  receive,  or  even  understand,  that  accurate  and  orderly  state- 
ment and  discussion  of  Evangelical  truth,  which  renders  Ministers, 
who  are  more  advanced  in  knowledge,  acceptable  to  judicious  and 
enlightened  hearers.  But  they  feel  a  close  and  faithful  application 
to  their  consciences,  and  are  "  persuaded,"  by  "  the  terror  of  the 
Lord"  to  "  consider  their  ways,"  before  they  are  capable  of  being 
much  influenced  by  the  consideration  of  his  tender  mercies.  The 
Minister  is  sufficiently  before  them  to  point  out  the  first  steps  in 
the  way  ;  and  as  he  goes  gradually  forward,  "  growing  in  grace, 
and  in  the  knowledge  of  the  Saviour,"  they  gradually  follow  him. 
Thus  many  of  our  most  eminent  Evangelical  modern  preachers 
were  led.'* 

IV.  We  must  not  forget  the  estahlishmeyit  of  the  lav>  by  the 
Gospel.  The  Apostle  thus  anticipates  a  feasible  objection  against 
his  statement  of  justification — "  Do  we  then  make  void  the  law 

1  Isaiah  \v.  I.  2  Matt.  ix.  12.  3  Calvin  on  Isaiah  Ixv.  1. 

4  Life  of  Grimshaw.  The  early  history  of  Mr.  Scott  (see  his  '  Force  of  Truth,')  will 
illustrate  these  valuable  remarks. 


SCRIPTURAL    MODE    OF    PREACHING    THE    LAW.  215 

through  faith?  God  forbid  !  Yea,  we  establish  the  law.'''^  The 
faith  or  doctrine  of  the  Gospel  "  establislies  the  law"  in  its  cove- 
nant  form, — exhibiting  a  Divine  Suretyship  of  obedience  to  the 
law,  as  the  price  for  justification  ;  and  in  Its  directive  form, — in- 
culcating practical  obligations  upon  a  stronger  foundation,  and  ful- 
filling theni  by  the  power  of  an  heavenly  life,  and  the  impulse  of 
evangelical  motives.  Thus  the  offices  of  Christ  delightfully  com- 
bine. As  our  Surety,  he  delivers  us  from  the  curse  of  the  law.  As 
our  King,  he  brings  us  under  its  rule.  This  Scriptural  faith  saves 
us  from  its  condemnation,  and  enables  us  for  its  requirements. 
Take  away  this  principle,  and  we  are  under  the  full  penalty  of  the 
broken  law ;  nor  is  there  any  root,  on  which  to  engraft  a  corrupt 
tree,  that  it  might  bring  forth  good  fruit. 

Thus  also,  the  grace  of  the  Gospel  "  establishes  the  law"  in  its 
two-fold  character.  What  the  doctrine  of  faith  reveals,  the  grace 
of  faith  applies  ;  both  for  acceptance,  as  exposed  to  the  penalty  of 
the  covenant ;  and  for  ability  to  exercise  that  "  love,  which  is  the 
fulfilling  of  the  law."  Here,  therefore,  believing  and  doing,  though 
opposed  as  light  and  darkness  in  the  matter  of  justification,  yet 
agree  in  the  life  and  conduct  of  the  justified  sinner. 

Indeed,  if  "  the  law"  be  the  transcript  of  the  Divine  image,  and 
a  perfect  rule  of  righteousness  ;  and  if  conformity  to  its  precepts  be 
the  essence  of  holiness  ;  how  could  the  Gospel,  as  a  subsequent 
revelation,  "  make  void"  its  authority  and  obligation  ?  But  which 
part  of  the  law  does  the  Christian  desire  to  "  make  void  ;"  whether 
that,  which  inculcates  love  to  God,  or  the  corresponding  obliga- 
tion of  love  to  his  neighbour  ?  Does  he  not  rather  wish  both 
parts  to  be  confirmed  by  additional  obligations  ?  And  do  not  the 
doctrines  and  motives  of  the  Gospel  establish  his  cheerful  habit  of 
obedience  ? 

The  whole  discussion  will  remind  us  of  the  importance  of  accu- 
rately distinguishing  in  our  Ministry  between  the  Law  and 
the  Gospel ;  '  that  we,  through  the  misunderstanding  of  the  Scrip- 
tures, do  not  take  the  Law  for  the  Gospel,  nor  the  Gospel  for  the 
Law  ;  but  skilfully  discern  and  distinguish  the  voice  of  the  one 

1  Rom.  iii.  31.  The  expositions  of  many  of  the  Christian  Fathers  on  this  text  prove 
their  defective  views  of  the  law.  Origen  expounds  the  establishment  of  the  law  by  faith 
— '  Quia  Christus  inquit:  "  Moses  de  me  scripsit."  '  Ambrose — '  Quia  ceremonalia  scrip- 
turaliter  implentur,  et  quoJ  minus  in  moralibus  lex  continebat,  in  Evangelio  additur :  et 
quod  tunc  promittebatur  futurmn,  fides  advenisse  testatur.'  Jerome — '  Quia  fide  proba- 
mus  verum  esse,  quod  lex  dicit,  testamentum  testamento,  legem  le^i  ....  successuram.' 
As  Pare  remarks — '  Aliquid  dicunt,  non  Mum.''  Augustine  entered  far  more  clearly  into 
the  Apostle's  meaning — '  Lex  non  evacuatur,  sed  statuiter  per  fidem ;  quia  fides  impetrat 
gratiam,  qua.  lex  impleatur.'  De  Spir.  et  Lit.  c.  29.  Again — '  Litera,  jubetur,  spiritu 
donatur.'     Epist.  200. 


216  VIEW    OF    THE    CHRISTIAN    MINISTRY  I 

from  the  voice  of  the  other.''  This  distinction  is  confounded,  when 
the  law  is  preached  as  in  any  measure  the  efficient  cause  of  sal- 
vation ;2  or  when  its  requirements  are  inculcated,  as  if  to  be  per- 
formed in  our  own  strength.  This  unevangelical  confusion  of 
statement  blocks  up  the  way  of  free  and  immediate  access  to 
God,  by  interposing  legal  qualifications,  as  indispensable  for  the 
reception  of  the  Gospel.  Even  sincere  Christians  sometimes  look 
for  their  comfort  more  from  obedience  to  the  law  than  from  the  righ- 
teousness of  the  Gospel ;  and  the  continual  disappointment  brings 
them  under  "  the  spirit  of  bondage  unto  fear ;"  instead  of  rejoic- 
ing, and  "  standing  fast  in  the  hberty,  wherewith  Christ  hath  made 
us  free."^  Thus  does  this  preaching  "  another  Gospel"^  encourage 
a  self-righteous  temper,  bring  perplexity  and  distress  to  awakened 
consciences,  and  hinder  consistency  and  estabhshment  in  the  Gospel. 

But  while  we  preserve  the  distinction  of  the  two,  let  us  also 
maintain  their  mutual  dependence  and  connexion.  '  Worldly 
epicures  and  secure  mammonists,  to  whom  the  doctrine  of  the  law 
doth  properly  appertain,  do  receive  and  apply  to  themselves  most 
principally  the  sweet  promises  of  tlie  Gospel.'*  And  therefore  to 
preach  the  Gospel  without  the  Law,  would  encourage  self-delusion. 
On  the  other  hand  (as  Luther  beautifully  observes) — '  As  thunder 
without  rain  did  more  harm  than  good  ;  so  Ministers,  that  preach 
the  terrors  of  the  law,  but  do  not,  at  the  same  time,  drop  in  the 
dew  of  gospel  instruction  and  consolation,  are  not  "  wise  master- 
builders  ;"  for  they  pull  down,  but  build  nothing  up  again.'  Our 
commission  directs  us  to  preach  the  Gospel  under  the  solemn  sanc- 
tions of  the  law,  and  to  preach  the  law  under  the  gracious  encour- 
agements of  the  Gospel. 

In  fine — '  This  shows  the  ignorance  and  absurdity  of  those  men, 
who  cry  down  preaching  the  law,  as  a  course  leading  to  despair  and 
discontentment,  though  we  find  by  St.  Paul,  that  it  leadeth  to 
Christ.  To  preach  the  law  alone  by  itself,  we  confess,  is  to  pervert 
the  use  of  it :  neither  have  we  any  power  or  commission  so  to  do ; 
for  we  have  "  our  power  for  edification,  and  not  for  destruction."  It 
was  published  as  an  appendant  to  the  Gospel,  and  so  must  it  be 
preached.  It  was  published  "in  the  hand  of  a  mediator,"  and  must 
be  preached  in  the  hand  of  a  mediator.  It  was  published  evan- 
gelically, and  it  must  be  so  preached.  But  yet  we  must  preach 
the  law,  and  tliat  in  its  own  fearful  shapes ;  for,  though  it  was  pub- 
lished in  mercy,  it  was  published  in  thunder,  fire,  tempests,  and 

1  Patrick's  Places,  ut  supra.  2  See  Gal.  ii.  21.  3  Gal.  v.  1. 

*  Ibid.  i.  6 — 9.  ^  Patrick,  ut  supra. 


SCRIPTURAL    PREACHING    OF    THE    GOSPEL.  217 

darkness,  even  in  the  hand  of  a  Mediator ;  for  this  is  the  method 
of  the  Holy  Ghost,  to  convince  first  of  sin,  and  then  to  reveal  righ- 
teousness and  refuge  in  Christ.  The  law  is  the  forerunner,  that 
makes  room,  and  prepares  welcome  in  the  soul  for  Christ." 


CHAPTER  IV. 

THE    SCRIPTURAL    PREACHING    OP    THE    GOSPEL. 

This  subject  opens  to  us  the  master-spring  of  the  effectiveness  of 
the  Ministry.  The  Writer  desires  to  conduct  the  discussion  with  a 
decided  standard  of  truth,  combined  with  due  exercise  of  Christian 
forbearance.  The  Scriptural  rule  for  preaching  is — "  If  any  man 
speak,  let  him  speak  as  the  oracles  of  God  ;'"*  forming  all  our  dis- 
courses according  to  the  sacred  model,  "  as  Moses  was  ordered  to 
make  all  things  according  to  the  pattern  showed  him  in  the  mount."^ 
This  rule  implies  great  care  to  give  to  every  point  in  the  system, 
its  just  weight  and  proportion.  Every  man  takes  his  own  view  of 
the  truth  of  God.  The  bias  of  individual  constitution  or  of  circum- 
stances, unconsciously  places  him  in  imminent  danger  of  preaching 
either  a  defective  or  a  disproportioned  Gospel.  Our  rule  will  how- 
ever frame  itself  into  the  determination  of  the  Apostle — "  not  to 
know  any  thing  among  our  people,  save  Jesus  Christ,  and  him 
crucified."^  This  is  the  one  mode  of  preaching  that  God  has  prom- 
ised to  bless  :  when  '  all  our  sermons'  (according  to  the  admirable 
injunction  of  Herman,  Archbishop  of  Cologne)  are  '  made  to  set 
forth  and  magnify  Christ  the  Lord.^*  Uniformity  of  sentiment 
upon  this  cardinal  point  has  always  marked  the  labour  of  faithful 
Ministers,^  and  secured  the  Divine  blessing  upon  their  work  ;  while 

'  Bishop  Reynolds'  Works,  p.  149. 

2  1  Peter  iv.  11.  Beza's  note  on  2  Tim.  ii.  15,  is  an  excellent  exposition  of  this  rule — 
'op9»ro/<Ki/ru — id  est,  qui  primum  omnium,  quod  ad  doctrinam  ipsam  attinct,  nihil  prse- 
termittat,  quod  dicendum  sit;  nihil  etiam  adjiciat  de  suo,  nihil  mutilet,  discerpat,  tor- 
queat ;  deinde  spectet  diligenter,  quid  ferat  auditorum  captus,  quicquid  denique  ad  sedifi- 
cationem  conducit.'  3  Hebrews  viii.  5. 

3  1  Cor.  ii.  2.  We  might  refer,  by  the  way,  to  this  context,  as  giving  a  complete  sum- 
mary of  the  ministry — in  its  character,  the  testimony  of  God — 1,  in  its"  doctrines,  Christ 
crucified: — 2,  in  its  spirit,  conscious  weakness  and  humility: — 3,  in  its  form,  not  with 
human  wisdom:  1 — i.  in  its  power,  the  demonstration  of  the  Spirit,  i.  in  its  end,  the 
establishment  of  faith  upon  God^s  foundation,  5. 

*  Religious  Consultation  for  a  Christian  Reformation.  Herman,  Archbishop  of  Co- 
logne and  Prince  Elector,  1548.  Some  notice  of  this  scheme  of  Reformation,  drawn 
up  under  the  direction  of  Bucer  and  Melancthon,  is  given  in  Scott's  Continuation  of 
MUner,  i.  377—379. 

6  The  Missionary  Eliot's  word  to  young  Ministers  was — '  Let  there  be  much  of  Christ 

28 


218 


VIEW   OP   THE   CHRISTIAN   MINISTRY: 


I 


a  deficiency  in  this  particular  (as  will  presently  be  proved)  is  at- 
tended invariably  with  proportionate  inefficiency. 

Not  that  we  would  chime  upon  a  name,  as  if  it  would  operate 
with  the  magic  of  a  charm,  'Some  men  think,  that  they  preach 
Christ  gloriously,  because  they  name  him  every  ten  minutes  in 
their  sermons.  But  this  is  not  (necessarily)  preaching  Christ."* 
There  is  sometimes  also  a  fastidious  spirit,  that  would  stamp  as  un- 
evangelical  every  sermon,  that  has  not  Christ  for  its  immediate 
subject.  Now  every  part  of  the  Bible  contains  the  Gospel  suhstan- 
tially,  but  not  formally.  We  must  not  therefore  force  unnatural 
interpretations  on  Holy  Writ  for  the  purpose  of  constantly  intro- 
ducing the  name  of  Christ.  As  all  the  principles  and  duties  of  the 
Gospel  bear  a  relation  more  or  less  direct  to  Him,  their  enforcement 
upon  the  rotmd  of  this  relation,  is  as  strictly  conformed  to  the 
Apostolic  pattern,  as  would  be  the  most  complete  exhibition  of  his 
sufferings  and  death.^  Only  let  us  be  careful,  that  his  name 
throws  life  and  glory  upon  all  our  Ministrations,  and  that-  every 
sermon  tends  to  draw  sinners  to  him,  and  to  establish  Christians  in 
their  consistent  profession.  The  Acts  furnishes  the  model  of  preach- 
ing in  popular  addresses — the  Epistles  in  more  didactic  instruction. 

But  let  not  this  exclusive  scheme  be  supposed  to  cramp  our  sys- 
tem within  the  narrow  range  of  a  few  points  in  theology.  We 
might  as  well  speak  of  a  village  that  has  no  road  to  the  metropolis, 
as  of  a  point  of  Christian  doctrine,  privilege,  or  practice,  that  has  no 
reference  to  Christ  crucified.  How  does  the  first  chapter  to  the 
Ephesians  endear  this  beloved  name,  as  the  medium  of  "  all  spirit- 
ual blessings  !"^  How  does  every  heavenly  doctrine  and  privilege 
throughout  the  Epistle — every  personal  and  relative  obligation — 
draw  its  quickening  influence  from  this  source  !  How  naturally 
do  the  Apostles  introduce  their  Master  in  the  midst  of  discussions 
apparently  the  most  irrelevant  !<     So  clearly  does  this  point  form 

in  your  Ministry.  (Mather's  Life.)  '  Exhibit,'  said  Mather  to  his  Student  and  Pastor, 
(p.  180)  '  as  much  as  you  can  of  a  glorious  Christ :  yea,  let  the  motto  upon  your  whole 
Ministry  be — "  Christ  is  All."  Let  your  Sermons  be  dyed  in  the  blood  of  the  Redeemer,' 
was  the  strong  language  of  a  celebrated  Divine.  (Skelton.)  'Persons,' as  Mr.  Romaine 
once  observed  to  a  friend  of  the  Writer,  '  wonder  that  we  are  always  preaching  Christ ; 
but  the  truth  is,  that  we  have  nothing  else  to  preach  about.'  '  Preach  Christ,'  said  a 
venerable  Minister  to  a  young  brother.  '  I  have,'  was  the  reply.  '  Then  preach  him 
again.  Be  always  on  it.  Let  every  thing  be  in  connection  with  it.' 
'  Cecil's  Remains. 

2  If  Eph.  iv,  V,  vi,  are  not  a  component  part  of  the  preaching  of  Christ  crucified,  the 
Apostle  was  inconsistent  with  his  own  rule — 1  Cor.  ii.  2. 

3  Verses  3 — 14. 

4  Such  as  the  duties  of  husbands,  Eph.  v.  25 ;  servants,  1  Peter  ii.  18 — 25 ;  the  sin  of 
evil  speaking.  Titus  iij.  2 — 6 ;  matters  of  Ecclesiastical  discipline,  1  Cor.  v.  7.  The  im- 
petuosity of  feeling  m  the  sacred  writers  was  so  skilfully  controlled,  that  their  transitions 
are  equally  unexpected,  natural,  and  graceful.  '  Let  the  serious  Christian  observe  the 
exquisite  "skill,  which  here  and  every  where  conducts  the  zeal  of  our  inspired  writer. 


SCRIPTURAL    PREACHING    OP    THE    GOSPEL.  219 

the  centre  of  a  widely  extended  circle' — embracing  all  that  is  hon^ 
curable  to  God,  and  profitable  to  man — all  the  delightful  ways  of 
Divine  faithfulness  and  love,  and  all  that  concerns  our  character, 
our  professions,  our  privileges,  our  obligations,  our  hopes  and  pros- 
pects for  eternity  !  The  resolution,  therefore,  to  know  nothing — to 
preach  nothing — and  to  glory  in  nothing  else,  marks  a  mind  equally 
enlarged  in  its  compass,  and  scriptural  in  its  apprehensions.  It  sets 
forth  Christ  to  ovu"  people,  as  a  remedy  commensurate  with  the  evil 
— enough  for  all,  and  proposed  to  all.  And  skilfully  to  accommo- 
date all  our  various  topics  to  this  one  point,  is  a  lesson  we  must  be 
learning  all  our  lives.  And  truly  is  it  worth  all  our  labour  to  learn 
it  more  perfectly,  and  to  practise  it  more  effectually. 

An  appeal  to  facts  will  prove  the  beneficial  and  permanent  re- 
sults from  this  exclusive  Ministry.  It  was  this,  Avhich  so  eminently 
attested  the  Apostolic  commission,  "  with  the  demonstration  of  the 
Spirit,  and  with  power,"^  and  which,  during  the  successive  ages  of 
the  Church,  kept  the  light  burning  in  the  candlesticks,  like  the 
sacred  fire  upon  the  altar,  never  wholly  extinct.  Popery  was 
successfully  resisted  at  the  era  of  the  Reformation  with  the  same 
weapon.  "When  the  Moravian  Missionaries  first  explained  to  the 
sottish  Greenlanders  the  nature  and  perfections  of  God,  and  his 
just  claims  upon  his  creatures,  the  poor  heathen  were  bound  up 
and  frozen,  like  their  own  icy  moimtains.  But  in  reading  to  them 
the  affecting  scenes  of  Gethsemane  and  Calvary,  their  hearts  began 
to  melt  in  tenderness,  contrition,  faith,  and  love.  They  begged  to 
have  the  story  repeated,  and  it  was  to  them  as  "  life  from  the 
dead."3 

The  odes  of  Pindar  are  celebrated  for  their  fine  transitions,  which,  though  bold  and  sur- 
prising, are  perfectly  natural.  We  have  in  this  place  (1  Gtor.  v.  7.)  a  very  masterly  stroke 
of  the  same  beautiful  kind.  The  Apostle,  speaking  of  the  incestuous  Corinthian,  passes, 
by  a  most  artful  digression,  to  his  darling  topic — a  crucified  Saviour.  Who  would  have 
expected  it  on  such  an  occasion  1  Yet,  when  thus  admitted,  who  does  not  see  and  ad- 
mire both  the  propriety  of  the  subject,  and  the  delicacy  of  its  introduction  V  Hervey's 
Theron  and  Aspasio,  Dialogue  III. 

'  Mattliew  Henry,  speaking  on  the  importance  of  preaching  Christ,  beautifully  re- 
marks— Though  '  the  scriptures  are  the  circmuference  of  faith,  the  round  of  which  it 
walks,  and  every  point  of  which  compass  it  toucheth ;  yet  the  centre  of  it  is  Christ. 
Hiat  is  the  polar  star,  on  which  it  resteth.' — Williams'  Life,  p.  119.  In  fact  this  is  the 
true  teaching  of  the  solar  system,  beginning  icith  the  Sun.  Nothing  is  underrtood  till 
the  great  centre  of  light  is  set  forth  and  brought  to  our  apprehensions. 

2  Compare  1  Cor.  ii.  2.  ut  supra,  with  Acts  of  the  Apostles,  passim. 

3  Crantz'  History  of  Greenland.  In  North  America  the  same  effects  were  produced 
upon  widely  different  subjects.  The  following  was  the  touching  account  given  of  him- 
self by  the  first  convert — '  Brethren,'  (said  he)  'I  have  been  a  heathen,  and  have  grown 
old  among  the  heathen ;  therefore  I  know  how  heathens  think.  Once  a  preacher  came 
and  explained  to  us  that  there  was  a  God  :  We  answered — '  Dost  thou  think  us  so  igno- 
rant as  not  to  know  that  V  Another  preacher  began  to  teach  us — '  You  must  not  steal, 
lie,  nor  get  drunk,'  &c. :  We  answered,  '  Thou  fool,  dost  thou  think  that  we  don't  know 
thatT  And  thus  we  dismissed  him.  After  a  time,  brother  Christian  Henry  Rauch, 
came  into  my  hut,  and  sat  down  by  me.    He  spoke  to  me  nearly  as  follows :  '  I  come  to 


220  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

Brainerd  gives  the  same  account  of  the  special  Divine  influence 
upon  the  simple  exhibition  of  this  all-powerful  subject  to  the  hea- 
then Indians.  '  This  was  the  method  of  preaching,  which  was 
blessed  of  God  for  the  awakening,  and,  I  trust,  the  saving  conver- 
sion, of  numbers  of  souls,  and  was  made  the  means  of  producing 
a  remarkable  reformation  among  the  hearers  in  general.'^  So 
true  is  it,  that  we  must  preach  the  Gospel,  in  order  to  reform  the 
world. 

The  valuable  hves  of  Mr.  Walker  of  Truro,^  and  Mr.  Milner  of 
Hull,^  nearer  to  our  own  time,  and  in  our  own  Church,  speak  to  the 
same  point.  Their  diligent,  conscientious,  and  exemplary  labours, 
grounded  on  an  erroneous  scheme  of  Christian  doctrine,  were  wholly 
unproductive  ;  while  with  a  subsequent  more  enlightened  Ministra- 
tion, the  most  happy  success  attended  them.  The  late  Dr.  Con- 
yers  also,  when  labouring  in  an  extensive  manufacturing  parish 
in  Yorkshire,  was  reported  to  the  Society  for  propagating  the  Gos- 
pel, '  as  the  most  perfect  example  of  a  parish  priest,  which  this  na- 
tion, or  perhaps  this  age,  has  produced.'  Yet  his  utmost  success 
was  a  restraint  upon  outward  irregularities.  But  under  a  new 
character  of  preaching,  the  root  of  sin  was  attacked  ;  and  principles 
of  life,  holiness,  and  love,  hitherto  unknown,  were  displayed.  His 
people  were  not  only  reformed,  but  converted.  Multitudes  were 
"  the  seal  of  his  Apostleship  in  the  Lord,"*  and  united  themselves 
to  his  church ;  and  '  the  unlearned  and  the  unbeliever  reported, 
that  God  was  in  him  of  a  truth.'* 

Nothing  but  the  truth  of  the  Gospel  can  be  instrumental  to  the 
conversion  of  souls.  Any  wilful  suppression — or  any  compromising 
statement  of  truth,  dishonours  the  Holy  Spirit  in  his  own  special 
oflfice,'  and  therefore  restrains  his  quickening  influence.    Many  ear- 

you  in  the  name  of  the  Lord  of  heaven  and  earth.  He  sends  me  to  let  you  know,  that 
he  will  make  you  happy,  and  deliver  you  from  the  misery  in  which  you  lie  at  present. 
To  this  end  he  became  a  man,  gave  his  life  a  ransom  for  man,  and  shed  his  blood  for  us.' 
I  could  not  forget  his  words.  Even  while  I  was  asleep,  I  dreamt  of  that  blood  which 
Christ  shed  for  us.  I  found  this  to  be  something  different  from  what  I  had  ever  heard, 
and  I  interpreted  Christian  Henry's  words  to  the  other  Indians.  Thus,  through  the  grace 
of  God,  an  awakening  took  place  among  us.  I  say,  therefore,  brethren — Preach  Christ 
our  Saviour,  and  his  sufferings  and  death,  if  you  would  have  your  words  to  gain  entrance 
among  the  heathen.' — Loskiel's  Missions  to  the  North  American  Indians. 

1  Appendix  I.  to  Brainerd's  Life — a  most  important  document  for  the  Christian  Minis- 
ter or  Missionary. 

2  Prefixed  to  his  Lectures  on  the  Church  Catechism,  pp.  xxiv.  &c.  &«.  See  also  a 
more  full  and  interesting  life  lately  published  by  the  Rev.  Edwin  Sidney. 

3  Prefixed  to  his  Sermons,  pp.  xxiii.  &c.  ^  1  Cor.  ix.  2. 

5  Comp.  Ibid.  xiv.  23 — 25 ;  and  see  an  interesting  sketch  in  Newton's  Works,  i.  562. 
563.  '  We  have  long  been  endeavouring  to  reform  the  nation  by  moral  preaching.  With 
what  effect?  None — We  must  change  our  voice.  We  must  preach  "  Christ  and  him 
crucified."  Nothing  but  the  Gospel  is  the  power  of  God  unto  salvation.  Bishop  Lav- 
ington's  Charges.  ^  See  John  xvi.  14,  15. 


SCRIPTURAL    PREACHING    OF    THE    GOSPEL.  221 

nest,  affectionate,  and  diligent  Ministers,  are  mourning  over  the 
palpable  unfruitfulness  of  their  work  ;  without  at  all  suspecting. 
^Jiat  the  root  of  the  evil  lies  within  themselves.  Sincerity,  earnest- 
ness, conscientiousness,  and  self-denial,  when  connected  with  a 
wrong  or  defective  standard  of  doctrine  or  practice,  are  means  ut- 
terly disproportioned  to  produce  this  moral  miracle  of  a  radical 
change.  Bishop  Horsley  remarked — 'It  too  often  happens,  that 
Ministers  lose  sight  of  that  which  is  their  proper  office,  to  publish 
the  word  of  reconciliation.^'^  And  indeed,  without  this  Ministry 
of  reconciliation,^  it  is  of  no  avail  to  appear  before  our  people.  We 
might  beseech  them  with  tears — "Be  ye  reconciled  unto  God." 
We  might  work  upon  their  self-love.  We  might  reason  with  them 
upon  their  folly.  We  might  convince  them  by  our  arguments. 
They  might  listen  to  us,  as  to  the  sound  of  "  one  that  playeth  well 
upon  an  instrument."^  But  no  abiding  impression  would  be  made. 
The  drunkard,  the  swearer,  and  the  devoted  follower  of  the  world 
would  be  alike  vminfluenced.*  But  in  lifting  up  the  cross  of  Christ 
in  our  Ministrations,  how  does  the  Spiritof  God,  acting  in  his  own 
office,  delight  to  unveil  the  face  of  Christ,  and  to  shed  his  anima- 
ting glow  upon  this  magnificent  subject !  Thus — thus  only — by 
his  Almighty  agency  applying  the  doctrine  to  the  heart — do  our 
people  live,  grow,  and  flourish.  Thus  do  they  become  crucified  to 
sin,  separate  from  the  spirit  of  the  world  ;  conformed  to  the  image, 
and  consecrated  to  the  service,  of  God ;  brought  to  the  present  en- 
joyment of  Christian  privileges,  and  "  made  meet  for  the  inherit- 
ance of  the  saints  in  light."^ 

1  Charges,  p.  7.  2  Cor.  v  19.  ^  Ezek.  xxxiii.  32. 

*  This  point  is  forcibly  illustrated  by  our  exquisite  Christian  poet,  Cowper.  Task, 
Book  V.  The  result  of  this  experiment,  actually,  but  undesignedly  tried  by  a  master- 
mind, is  most  candidly  and  explicitly  stated  in  Dr.  Chalmers'  Address  to  the  inhabitants 
of  Kilmany,  pp.  40 — 43.  See  some  valuable  remarks  in  Bishop  of  Winchester's  Min. 
Char,  of  Christ,  pp.  442,  443. 

5  '  Were  all  these  talents  and  excellences'  (alluding  to  the  classic  sages  and  orators,) 
'  united  in  one  man ;  and  you  were  the  person  so  richly  endowed ;  and  could  you  em- 
ploy them  all  in  every  sermon  you  preach;  yet  youcoultl  have  no  reasonable  hope  to  con- 
vert and  save  one  soul,  while  you  lay  aside  the  glorious  Gospel  of  Christ,  and  leave  it  in- 
tirely  out  of  your  discourses.  Let  me  proceed  yet  further,  and  say — Had  you  the  fullest 
acquaintance,  that  ever  man  acquired,  with  all  the  principles  and  duties  of  natural  relig- 
ion, lx)th  m  its  regards  to  God  and  your  fellow-creatures — had  you  the  skill  and  tongue 
of  an  angel  to  range  all  these  in  their  fairest  order,  to  place  them  in  their  fullest  light, 
and  to  pronounce  and  represent  the  whole  law  of  God  with  such  force  and  splendour,  as 
was  done  to  the  Israelites  at  Mount  Sinai ;  you  might  perhaps  lay  the  consciences  of 
men  under  deep  conviction  ("  for  by  the  law  is  the  knowledge  of  sin") ;  but  I  am  fully 

Eersuaded,  you  would  never  reconcile  one  soul  to  God,  you  would  never  change  the 
eart  of  one  sinner,  nor  bring  him  into  the  favour  of  God,  nor  fit  him  for  the  joys  of 
heaven,  without  this  blessed  Gospel  which  is  committed  to  your  hands. 

The  great  and  glorious  God  is  jealous  of  his  own  authority,  and  of  the  honour  of  his 
Son  Jesus.  Nor  will  he  condescend  to  bless  any  other  methods  for  obtaining  so  Divine 
an  end,  than  what  he  himself  has  prescribed.  Nor  will  his  Holy  Spirit,  whose  office  is 
to  "  glorify  Christ,"  stoop  to  concur  with  any  other  sort  of  means  for  the  saving  of  sin- 
ners, where  the  name  and  office  of  his  Son,  the  only  appointed  Savioui",  are  known, 


222  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

Would  we  then  set  aside  the  inculcation  of  practical  obhgations  ? 
We  shall  soon  take  occasion  to  shew,  that  the  Scriptural  enforce- 
ment of  moral  duties  is  no  less  necessary  than  doctrinal  statements, 
for  the  completeness  of  our  public  Ministrations.'  The  Gospel  is 
irradiated  with  Divine  holiness,  as  it  is  enriched  with  the  glory  of 
Divine  grace.  Some  however,  '  preach  the  icy  morality  of  Plato, 
Seneca,  and  Aurehus,  and  plainly  declare  by  their  practice,  that 
they  think  Cicero  and  Socrates  better  preachers  than  the  Saviour 
and  his  Apostles.'^  We  must  therefore  maintain  the  spiritual  in- 
efficacy  of  mere  lectures  on  morahty,  irrespective  of  the  Gospel.  If 
they  convert  the  brute  into  the  man,  they  will  never  accomplish 
that  higher  and  indispensable  change,  of  converting  the  man  into 
the  saint.  All  morahty,  not-  engrafted  upon  the  stock  of  faith,  is 
the  futile  attempt  to  improve  the  fruit,  without  "  making  the  tree 
good."  No  man  ever  preached  more  morahty  than  St.  Paul ;  but 
it  was  always  upon  the  basis  of  Evangelical  doctrine.  It  is  the 
man  grafted  into  Christ,  that  "  blossoms  and  buds,  and  fills  the  face 
of  the"  little  "world"  in  which  he  moves  "with  fruit." 

'  Christ  crucified  is  God's  grand  ordinance.'^  No  souls,  therefore, 
can  be  won  to  him,  except  by  setting  forth  his  name,  work,  and 
glory.  Christian  stedfastness  is,  when  our  flock  have  so  "  received 
him,  as  to  walk  in  him,  rooted  and  built  up  in  him,  and  estabhshed 
in  the  faith."*  Archbishop  Seeker  warned  his  Clergy — '  We  have 
in  fact  lost  many  of  our  people  to  sectaries  by  not  preaching  in  a 
manner  sufficiently  Evangelical  ]^  and  shall  neither  recover  them 
from  the  extravagancies  into  which  they  have  run ;  nor  keep  more 
from  going  over  to  them,  but  by  returning  to  the  right  way — "  de- 
claring all  the  comisel  of  God  ;  and  that  principally,  "  not  in  the 
words  which  man's  wisdom  teacheth,  but  which  the  Holy  Ghost 
teacheth." '     And  again — '  If  you  have  preached  a  considerable 

despised,  and  neglected.  It  is  the  Gospel  alone,  that  is  the  power  of  God  to  salvation. 
'  If  the  Prophets  will  not  stand  in  his  counsel,  nor  cause  the  people  to  hear  his  way,  they 
will  never  be  able  to  turn  Israel  from  the  iniquity  of  their  ways,  nor  from  the  evil  of  their 
doings — Unless,  therefore,  you  have  such  an  high  esteem  for  the  Gospel  of  Christ,  and 
such  a  sense  of  its  Divine  worth  and  power,  as  to  take  it  along  with  you  in  all  your  ef- 
forts to  save  souls,  you  had  better  lay  down  your  Ministry,  and  abandon  your  sacred  pro- 
fession ;  for  you  but  spend  your  strength  for  nought,  and  waste  your  breath  in  empty 
declamation.'     Watts's  Humble  Attempt,  pp.  30,  31,  38. 

'  Sect.  iii.  ^  Dwight's  Sermons.     Vol.  ii.  452. 

3  Cecil's  Remains.  *  Col.  ii.  6,  7. 

5  Bishop  Home  remarked  to  the  same  purport — '  Many  well-meaning  Christians  of 
this  time  thirst  after  the  doctrine  of  the  gospel,  and  think  they  have  heard  nothing  unless 
they  have  heard  of  salvation  by  Jesus  Christ,  which  is  what  we  properly  call  the  Gospel; 
and  if  they  do  not  hear  it  in  the  discourses  from  our  pulpits,  where  they  expect  to  hear  it, 
they  are  tempted  to  icander  in  search  of  it  to  other  places  of  worship.'  Q,\i.  Is  the  defalca- 
tion of  our  people  to  sectaries,  however  to  be  lamented,  the  whole,  or  even  the  chief  respon- 
sibility connected  with  a  defective  tone  of  preaching  1  "  My  people  are  destroyed  for  lack 
of  knowledge."     Hosea  iv.  6. 


1 


DOCTRINAL    PREACHING    OF    THE    GOSPEL.  223 

time  in  a  place,  and  done  little  or  no  good,  there  must  in  all  proba- 
bility be  some  fault,  not  only  in  your  hearers,  but  in  you,  or  your 
sermons.  "  For  the  word  of  God,"  when  duly  dispensed,  is  to  this 
day,  as  it  was  originally,  "  powerful,  and  sharper  than  a  two-edged 
sword."     Inquire  then  where  the  fault  may  be.'^ 

The  correct  view  of  Scripture  Preaching  implies  that  it  be  full 
and  distinct  in  its  statements,  unctional  in  its  tone,  popular  in  its 
mode  of  address,  experimental  in  its  sympathies,  direct  and  prac- 
tical in  its  enforcement — in  fine — deeply  impregnated  with  the 
very  language  and  spirit  of  Scripture,  so  that  we  may  be  able  to 
turn  to  our  people  with  a  warranted  confidence,  and  say —  We 
have  the  mind  of  Christ.  Let  a  man  so  account  of  us,  as  of  the 
"  Ministers  of  Christ,  and  stewards  of  the  mysteries  of  God."*^ 
We  will  now  pursue  this  subject  in  some  of  its  more  important 
details. 


I.— DOCTRINAL   PREACHING  OF  THE   GOSPEL. 

We  have  shown,  that  "  Christ  crucified"  is  the  soul  of  the  Chris- 
tian system.  We  now  remark,  that  our  preaching  of  this  doctrine 
should  be  full  and  explicit.  Let  it  comprehend  within  its  circle 
the  whole  mystery  of  Christ,  in  his  person,  oflTices,  and  work  ;  con- 
nected with  the  love  of  the  Father,  and  the  work  of  the  Spirit,  in 
every  department  of  privilege,  duty,  promise,  and  hope.  We  do 
not  always  observe  this  large  compass  in  Christian  Ministrations. 
Many  are  confined  to  favourite  doctrines,  neglecting  others  of  at 
least  equal  importance.  Some  are  continually  employed  in  detect- 
ing the  delusions  of  a  false  profession  ;  others,  in  fulminating  the 
terrors  of  the  law ;  others,  in  painting  the  awful  condition  of  the 
unconverted  ;  others,  in  general  invitations  to  Christ ;  or  in  dis- 
pensing indiscriminately  the  promises  and  consolations  of  the  Gos- 
pel ;  or  in  an  abstract  exposition  of  practical  obligations.  Some 
seem  to  forget,  that  the  Church  as  well  as  the  world  needs  a  quick- 
ening Ministry.  They  withhold  "  the  deep  things  of  God,  searched 
and  revealed  by  the  Spirit''^ — if  not  altogether  from  their  system — 
at  least  from  their  Scriptural  prominence.  Now  in  all  tliese  cases, 
there  is  a  want  of  that  entireness,  so  strongly  bound  up  in  our  of- 
fice— as  angels,  to  keep  close  to  our  message  ;  as  ambassadors,  to 
discharge  our  commission  ;    as  depositories,  to  be  faithful  to  our 

'  Charjres,  pp.  270, 296.  The  Charges  of  the  late  Bishops  Porteus  and  Barrington  dis- 
tinctly advert  to  the  same  point. 

2  TCor.  ii.  IG.  iv.  1.  3  i  Cor.  ii.  10. 


221  VIEW    OF    THE    CHRISTIAN    MINISTRY! 

trust.  Learning,  wisdom,  eloquence,  gifts,  make  not  a  minister. 
"/i!  is  required  of  stewards,  that  atnan  be  found  faithful. ^^'^  We 
must  declare  our  testimony  without  concealment — not  indeed  for- 
cing offensive  truths  into  undue  prominence  ;  yet  not  daring  to 
withhold  them  in  their  Scriptural  proportion — adapting  our  state- 
ments to  the  spiritual  capacities  of  our  people  •,^  yet  jealous,  that  we 
omit  nothing  from  our  own  or  our  hearers'  disgust  to  particular  doc- 
trines ; — "  not  handling  the  word  of  God  deceitfully  ;  but  by  mani- 
festation of  the  truth  commending  ourselves  to  every  man's  con- 
science in  the  sight  of  God.'" 

The  guilt,  corruption,  and  ruin  of  man  by  the  fall — his  free  and 
full  justification  through  faith  in  the  atoning  blood  and  meritorious 
obedience  of  the  Redeemer— -his  adoption  by  faith  into  the  family 
of  God — the  holy  nature  and  evidences  of  this  faith — the  immedi- 
ate agency  of  the  Holy  Spirit  in  the  work  of  regeneration,  progres- 
sive sanctification,  and  in  all  his  offices  of  holy  and  heavenly  con- 
solation*— the  harmonious  working  of  the  three  Sacred  Persons, 
each  in  his  specified  office,  in  the  oeconomy  of  redemption— these 
are  cardinal  points  in  the  Ministration  of  every  "  scribe  instructed 
unto  the  kingdom  of  heaven." 

But  important  and  glorious  as  are  these  views  of  the  Gospel ;  yet 
to  affirm,  that  they  comprise  the  entire  Gospel,  is  to  put  a  part 
(though  indeed  a  very  considerable  part)  for  the  whole.  To  stop 
here,  is  to  withhold  much  of  the  Divine  revelation  from  our  people, 
and  to  lower  our  statement  from  the  Scriptural  standard  of  truth. 
We  ought  to  trace  this  river  of  infinite  mercy  to  its  source  in  the 
depths  of  eternity — in  the  bosom  of  God ;  "  who  hath  called  us, 
according  to  his  own  purpose  and  grace  given  unto  us  in  Christ  .Te- 
sus  before  the  world  began. "*  This  eternal  purpose  is  not  only  an 
integral  part  of  the  scheme  of  salvation,  but  the  fountain,  from 
which  all  springs — the  foundation,  on  which  all  rests  and  turns — 

1  1  Cor.  iv.  2.  vii.  25.  Mark  the  instances  of  Joshua,  (viii.  35.) — Jeremiah's  commission, 
(xxvi.  2.  with  xUi.  4.) — our  Lord's  appeals  concerning  his  public  Ministry,  (Psalm  xl.  9, 
10.  John  XV.  15.  xvii.  8.) — the  angel's  message  to  the  apostles,  (Acts  v.  20.)  Paul's  tes- 
timony before  the  church,  (Acts  xx.  26,  27.)  '  Who  is  a  true  and  faithful  steward "?' 
(asks  Latimer  in  his  honest  "  plainness  of  speech") — 'He  is  true,  he  is  faithful,  that  coin- 
eth  no  new  money,  but  seeketh  it  ready  coined  of  the  good  man  of  the  house ;  and 
neither  changcth  it,  nor  clippeth  it,  after  it  is  taken  to  him  to  spend,  but  spendeth  even 
the  self-same  that  he  had  of  his  Lord ;  and  spendeth  it,  as  his  Lord  commanded  him.' 
Sermon  on  Luke  xvi.  1,  2. 

2  Comp.  Mark  iv.  33.  with  1  Cor.  iii.  1—3.     Heb.  v.  11—14. 

3  2  Cor.  iv.  2.  with  ii.  17. 

4  Is  the  Gospel  always  set  forth  in  its  true  character,  as  "  the  Ministration  of  the  Spirit?" 
(2  Cor.  iii.  6 — 8.)  Are  the  offices  of  the  Spirit — especially  as  the  efficient  cause  of  a  be- 
hoving reception  of  Christ — generally  exhibited  in  their  full  Scriptural  glory  and  neces- 
sity 1  In  giving  due  honour  to  this  Blesseil  Person,  we  may  hope  that  he  will  honour 
us,  by  exerting  that  power,  which  we  have  distinctly  and  dutifully  ascribed  to  him. 

5  2  Tim.  i.  9. 


DOCTRINAL    PREACHING    OF    THE    GOSPEL.  225 

the  assurance  by  which  all  is  confirmed.  All  the  rest,  however  de- 
sirable and  however  desired,  present  nothing  to  secure  their  attain- 
ment, but  the  mutable  will  of  the  creature — the  will  of  a  mind 
that  is  "  enmity  against  God" — to  secure  reconciliation  with  him 
and  happiness  in  him.  Our  blessed  Lord  adverted  to  this  primary 
source  of  grace,  not  only  in  his  more  confidential  discourses  with 
his  disciples,  but  also  in  his  public  general  instructions ;  refer- 
ring the  efl!ectual  application  of  his  gospel  to  the  Sovereign  dispen- 
sation of  his  Father.'  The  apostles  in  their  system  of  didactic  in- 
struction to  the  Churches,  set  forth  the  same  views  with  greater 
clearness  of  detail.^  After  this  pattern,  therefore,  and  in  accord- 
ance with  these  statements,  in  declaring  the  freeness  of  the  invita- 
tions of  the  Gospel,  we  must  not  hide  the  basis  of  our  effectual 
calling."  In  displaying  the  riches  of  grace,  we  must  not  forget  to 
trace  them  to  the  sovereign  pleasure  of  God.*  We  must  enforce 
the  obligations  of  holiness  as  connected  with,  and  resulting  from, 
the  eternal  designs  of  God.^  We  need  not  fear  but  the  tendency 
of  these  doctrines  will  be  sound  and  holy,  when  we  bring  them 
forth  in  their  due  place  and  order,  and  with  that  strength  and  dis- 
tinctness of  statement,  in  which  we  find  them  in  the  sacred  vol- 
ume ;  avoiding  forced  and  needless  repetition,  yet  not  shrinking 
from  the  manly  tone  of  Scriptural  decision  ;  connecting  these 
truths  with  every  link  in  the  chain  of  salvation  ;  yea — with  every 
step  of  Divine  mercy,  from  its  first  origin  in  the  mind  of  God,  to 
its  final  eternal  consummation,  in  order  that  God  may  be  glori- 
fied in  all. 

As  to  the  mind  of  our  Church  upon  this  subject — Let  any  one 
study  the  Seventeenh  Article ;  and  he  will  find  in  it  a  full  pic- 
ture of  electing  love,  as  the  source  of  our  calling* — of  our  obe- 
dience to  the  call^ — of  our  justification^ — our  adoption^ — our  ho- 
liness'"— our  Christian  walk" — and  our  final  happiness. '^  Surely 
sbe  must  have  given  this  elaborate  and  accurate — this  cautious 
but  uncompromising  statement,  as  a  model  to  her  Ministers  for 
the  presentment  of  this  high  and  holy  doctrine.  And  if  it  be 
(as  she  has  described  it)  '  full  of  sweet,  pleasant,  and  unspeakable 
comfort  to  godly  persons,'  will  not  the  exhibition  of  it  be  connected 

1  John  vi.  at— 65;  X.  24-^30. 

2  See  Epistles  to  the  Romans  and  Ephesians.  Throughout  the  former  Epistle — and 
especially  in  the  chapter  of  Christian  privilege  (viii.)  electing  love  is  exhibited  in  its  full 
and  prominent  proportion. 

3  John  iv.  ,37.  4  Eph.  i.  3—6.    2  Tim.  i.  9. 

5  Rom.  viii.  29.     Eph.  i.  4.     2  Thess.  ii.  13.     1  Pet.  i.  2. 

6  2  Tim.  i.  9.  t  \  Peter  i.  2.  »  Rom.  viii.  30.  »  Eph.  i.  5. 
w  Rom.  viii.  29.     Eph.  i.  4.     2  Thess.  ii.  13.                         "  Eph.  ii.  10. 

12  John  vi.  39 :  x.  28,  29 ;  xvii.  24 ;  Rom.  viii.  30. 


226  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

with  a  large  influence  of  Christian  .privilege  and  holy  devoted- 
ness,'  flowing  from  its  reception?  And  will  not  the  want  of  its 
cheering  beams  and  enlivening  principles  in  our  Ministry  be  sen- 
sibly felt — if  not  in  the  work  of  conversion,  yet  in  a  more  lan- 
guid growth  in  Christian  sanctification,  and  especially  in  the  want 
of  that  frame  of  mind,  which  above  all  others  characterizes  the 
felicity  of  heaven — an  adoring  view  and  acknowledgment  of  sov- 


ereisfn  srrace 


?2 


Nothing  so  little  deserves  the  character  of  a  judicious  state- 
ment, as  to  refrain  from  the  full  and  distinct  declaration  of  the 
mind  and  word  of  God.  It  is  the  folly  of  preferring  our  foolishness 
to  his  unerring  and  infinite  wisdom.  'I  dare  not' — said  Mr.  Rich- 
mond— '  omit  what  God  haih  revealed  to  his  Church  ;  or  call  that 
useless  or  dangerous,  which  he  requires  me  to  believe  and  teach. '^ 
Indeed,  we  are  bound  to  explain  to  our  people,  according  to  the 
light  afforded  us,  every  part  of  that  book,  which  was  designed  for 
general  instruction,  and  of  which  we  are  the  ordained  interpreters. 
The  commission  entrusted  to  us  at  our  Ordination — '  Take  thou 
authority  to  preach  the  word  of  God,'^  comprehends  within  its  terms 
the  full  extent  of  the  EvangeUcal  system.  Judicious  preaching 
therefore  implies  a  clear  display  of  every  Doctrine  of  the  Gospel 
— in  the  statement,  in  the  order,  according  to  the  proportion,  and 
for  the  ends,  in  which  we  conceive  it  to  be  set  forth  in  Scripture. 
If  our  imperfect  apprehensions  (for  such  are  the  most  enlightened 
of  them)  prevent  us  from  "declaring  all  the  counsel  of  God;"  let 
our  sermons  at  least  show  that  we  "  do  not  shun  to  declare  it''^ — 
that  we  keep  it  in  view — that  nothing  is  wilfully  concealed.  In 
this  grand  field  of  knowledge  there  is  interminable  range  for  perpet- 
ual progress.*  Let  it  therefore  be  our  aim,  study,  and  prayer,  so 
to  "  grow  in  grace  and  in  the  knowledge  of  Christ,"  that  our  preach- 
ing may  not  only  be  true,  but  the  truth — the  whole  truth — "  the 
truth  as  it  is  in  Jesus."  A  correct  system  will  lead  us  to  set  forth 
every  truth  bearing  the  stamp  of  Divine  authority  ;  connecting  ev- 
ery part  of  it  with  some  valuable  end.  A  defective  system  will 
show  itself  in  a  restraint  upon  Christian  doctrine  or  practical  ex- 
hortation. Yet  on  the  other  hand,  we  must  guard  against  over- 
statements, or  an  undue  partiality  for  individual  points,  which  is 
equally  unscriptural  with  an  undue  concealment.'^     Inferences,  ap- 

^  See  the  prominent  place,  which  this  doctrine  seems  to  occupy  in  that  magnificent 
passage,  Rom.  viii.  33 — 39. 

2  See  Rev.  v.  9—14.  3  Life,  p.  139.  ^  Ordination  of  Priests. 

s  Acts  XX.  27.  «  Compare  Phil.  iii.  10 ;  with  Eph.  iii.  18,  19. 

I"  See  some  important  remarks  in  the  application  of  Mr.  Scott's  Sermon  on  Election 
and  Perseverance. 


DOCTRINAL    PREACHING    OF    THE    GOSPEL.  227 

parently  legitimate,  must  be  received  with  holy  caution,  except  as 
they  are  supported  by  expHcit  Scripture  declarations.  '  Let  us  ever 
stop'  (as  Professor  Campbell  reminds  us)  '  where  revelation  stops ; 
and  not  pretend  to  move  one  inch  beyond  it.'' 

The  study  of  the  Apostolical  Epistles  will  show,  whether  our 
course  of  instruction  includes  every  "jot  and  tittle"  of  Scriptural 
truth,  (casuistical  questions  excepted*^)  delivered  to  the  primitive 
churches.  It  will  teach  us,  what  to  bring  forth,  and  in  what  mode 
— to  form  alike  the  doctrine,  the  statement,  and  the  terms,  upon 
the  inspired  model — not  giving  abstract  views  of  the  doctrines  of 
grace,  but  combining  with  them,  after  the  example  of  the  sacred 
writers.*  practical  enforcement.  It  will  mark  also  the  error  of  avoid- 
ing the  use  of  the  terms,  in  which  holy  inspiration  has  clothed 
these  deep  and  mysterious  doctrines,  (and  in  which  our  people  find 
them  in  their  own  Scriptures)  probably  from  the  fear  of  exciting 
disgust,  misconception,  or  licentiousness ;  a  well-intentioned,  but 
unevangelical  spirit,  wljich  adulterates  the  purity  of  the  Gospel 
with   man's  carnal  Vv'isdom.''     It  has  been  justly  observed,  that  'a 

•  On  S)'stematic  Theology,  Lect.  ii.  Calvin's  statements  upon  this  subject  are  some- 
times marked  by  special  wisdom  and  sobriety.  Instit.  Lib.  iii.  c.  '21.  §  3.  4.  In  the 
same  spirit  Bishop  Ridley  writes  to  his  fellow-martyr — Bradford — '  In  those  matters' 
(referring  to  election,  on  which  Coverdale  informs  us,  he  wrote  an  excellent  treatise)  '  I 
am  so  fearful,  that  I  dare  not  speak  further,  yea,  almost,  none  otherwise,  than  the  very 
text  doth,  as  it  were,  lead  me  by  the  hand.'  Fathers  of  the  English  Church,  vol.  iv.  249. 
The  \Vriter  desires  to  state  his  own  views  in  the  spirit  of  forbearance  to  his  brethren.  He 
is  aware  that  difference  must  be  expected  to  exist  upon  these  deep  and  mysterious  sub- 
jects, until  the  plenary  effusion  of  the  Spirit  of  light  and  love.  He  conceives,  however, 
that  none  of  us  should  suppose  ourselves  to  be  so  entirely  possessed  of  the  vhole  truth,  as 
to  be  satisfied  with  present  attainments.  Every  part  of  "the  faith  deUvered  to  the  saints," 
is  not  equally  distinct  to  every  spiritual  apprehension.  More  study  and  prayer  may  be  ex- 
pected to  bring  clearer  views  of  truth,  and  increasing  fulness,  simplicity,  and  unction  in 
the  exposition  of  them.  Much  prejudice  against  these  particular  doctrines  has  doubtless 
arisen  from  a  controversial  and  repulsive  mode  of  statement,  unconnected  with  that  hu- 
mility, watchfulness,  holy  devotedness,  and  enjoyment  of  Christian  privileges,  in  which 
the  Church  rises  to  a  higher  tone  of  spirituality,  and  a  fuller  unction  of  the  Divine  Spirit 
is  poured  out.  At  the  same  time,  the  danger  of  attachment  to  human  systems  should 
make  us  scrupulously  careful,  that  we  "call  no  man"  Master  "  upon  the  earth."  On  the 
other  hand,  we  must  be  equally  careful  not  to  oppose  what  we  do  not  understand.  We 
must  watch  against  repugnance  to  the  study  of  any  particular  portions  of  Scripture ; 
which  is  the  sure  indication  of  a  wrong  temper  of  heart — of  a  want  of  "  trembling  at  the 
word" — and  of  a  disposition  even  to  cancel  what  our  proud  hearts  cannot  receive.  The 
Writer  would  therefore  impress  both  ujwn  his  Calvinistic  and  Arminian  brethren,  the 
obligation  of  full  and  explicit  statements  of  truth,  as  they  are  given  in  the  Holy  Scrip- 
tures. The  bias  of  their  own  mind  will  indeed  after  all  introduce  some  diversity  of  state- 
ment. But  God's  word  will  be  honoured :  they  will  be  dehvered  from  the  guilt  of  the 
wilful  suppression  of  truth ;  whatever  difference  may  appear  will  not  savour,  as  it  too 
often  docs,  of  controversy;  and  while  their  respective  views  will  more  nearly  approxi- 
mate, their  minds  will  be  brought  more  into  an  harmonious  and  brotherly  agreement. 
They  will  also  be  led  to  concede  to  each  other  that  liberty,  which,  from  a  sense  of  fidelity 
to  God,  they  severally  claim  for  themselves;  and,  in  conformity  to  the  Apostolic  rule, 
"  whereto  they  have  already  attained,"  they  will  learn  to  "  walk  by  the  same  rule,  and 
mind  the  same  thing."    (Phil.  iii.  IS.') 

2  Such  as  Romans  xiv.     1  Cor.  vii.  viii. 

3  See  Deut.  vii.  6 ;  x.  15,  16 ;  Rom.  viii.  29 ;  Eph.  i.  4 ;  ii.  10 ;  2  Thess.  ii.  13 ;  1 
Peter  i.  2. 

*  Bishop  Davenant  remarks  on  this  point — '  Hoc  adversatur  huic  libertati,  quae  requi- 


228  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

fixed  deference  to  any  other  example  leads  insensibly  to  partial 
representations  of  the  Gospel,  if  not  to  absolute  error."  We  can 
only  gain  the  confidence  of  our  people,  by  embodying  all  the  state- 
ments of  their  own  Scriptures  in  our  public  Ministrations. 

We  sum  up  this  point  with  Bishop  Horsley's  forcible  exhortation 
— '  Pray  earnestly  to  God  to  assist  the  Ministration  of  the  word, 
by  the  secret  influence  of  the  Holy  Spirit  in  the  minds  of  your 
hearers :  and  nothing  doubting  that  your  prayers  are  heard,  how- 
ever mean  and  illiterate  the  congregation  may  be,  in  which  you 
exercise  your  sacred  functions,  fear  not  to  set  before  them  the  whole 
counsel  of  God.  Open  the  whole  of  your  message  without 
reservation,  that  every  one  of  you  may  have  confidence  to  say, 
when  he  shall  be  called  upon  to  give  an  account  of  his  stewardship 
— "  Lord,  I  have  not  hid  thy  righteousness  within  my  heart ;  I 
have  not  concealed  thy  lovingkindness  and  truth  from  the  great 
congregation."  '^ 

Our  doctrinal  statements  must  also  he  sim,ple.  Our  materials 
of  instruction  are  sufficiently  simple — sin  and  salvation — ruined 
man  recovered  by  Christ.  But  it  is  of  main  importance,  that  the 
sinner's  way  to  Christ,  like  those  to  the  cities  of  refuge,  should  be 
made  plain.  The  "  stumbling-blocks"  of  unbelief  and  self-right- 
eousness must  be  "  taken  up  out  of  the  way  of  God's  people."^ 
The  necessity  of  previous  attainments  of  holiness  must  be  dis- 
countenanced ;  an  instant  application  to  Christ  upon  the  warrant 
of  his  word  encouraged ;  the  freeness  of  the  invitations  of  the  Gos- 
pel, and  the  willingness  and  sufficiency  of  the  Saviour  must  be 
displayed  :  and  finally,  the  certainty  of  acceptance  to  all  that  axe 
willing  to  "  repent  and  believe  the  Gospel,"  must  be  assured.  "  Re- 
pent and  be  converted."  "  Believe  and  be  saved."  "  Look  and 
live."  "  Whosoever  will,  let  him  come."< .  We  are  not  to  commence 
with  the  outskirts  of  the  Gospel,  and  so  reason  on  step  by  step  till 
we  come  to  Christ — thus  keeping  the  sinner  waiting  in  the  dark. 
He  wants  to  see  the  king.  There  needs  no  long  ceremonial  of 
approach  from  a  distance.  Let  the  great  object  be  placed  in  imme- 
diate view.     Every  thing  short  of  this    is  a  grand  impertinence. 

ritur  in  Ministris  Christi :  quos  oportet,  non  modo  ipsam  substantiam  (ut  ita  loquar)  et 
possessionem  veritatis  retinore ;  sed  extremos  etiam  limites,  et  quasi  cotifinia  ejusdom  de- 
fendere — in  Col.  iv.  4. 

1  Bishop  of  Chester's  Apostohcal  Preaching,  pp.  257,  258.  Some  valuable  thoughts 
may  be  found  in  Macknight's  Esay  I. — Prefatory  to  his  Commentary  on  the  Epistles. 

2  Charges,  p.  16.  Need  we  remark  how  clearly  this  important  advice  and  this  divine 
example  are  opposed  to  the  doctrine  of  Reserve,  lately  promulgated  in  '  The  Tracts  for 
the  Times,'  (Tract  80.)  a  doctrine  that  fearfully  obscures  the  glory  and  paralyzes  the  in- 
fluence of  the  glorious  gospel  of  the  grace  of  God  1 

3  Isaiah  Ivii.  14.  ^  Acts  iii.  19.  xvi.  31;    John  iii.  14,  15.     Rev.  xxii.  17. 


DOCTRINAL    PREACHING    OF    THE    GOSPEL.  229 

The  sinner  is  dying,  he  is  in  instant,  urgent,  need  of  the  physician 
and  the  remedy.  The  brazen  serpent  must  be  hfted  up  before  iiim 
— 7iot  because  he  believes :  but  because  he  needs,  and  that  he 
may  believe. 

This  is  the  Gospel  in  its  freeness  and  suitableness.  And  this 
Scriptural  simplicity  in  our  instructions,  will  preserve  us  from  par- 
alyzing our  Ministrations  by  tame  and  subordinate  topics  ;  like 
men,  whom  Bishop  Reynolds  aptly  describes — 'of  an  Athenian 
temper,  "  who  spend  all  their  time  in  nothing  else,  but  either  to  tell 
or  to  hear  some  new"  Theology ;  not  contenting  themselves  with 
the  wholesome  form  of  sound  woids,  and  the  general  harmony  of 
orthodox  doctrine — who  direct  all  the  studies  and  navigations  of 
their  minds  unto  Theologia  incog7iita,  to  practise  new  experi- 
ments, and  to  make  new  discoveries.  In  things  doctrinal  to  cry  up 
new  lights,  and  to  amuse  the  people  with  metaphysical  fancies, 
as  if  they  were  deep  and  heavenly  mysteries ;  and  in  the  mean 
time  to  neglect  the  preaching  of  duty,  and  the  savoury  and  saving 
principles  of  repentance  and  new  obedience,  is  a  far  readier  means 
to  make  men  question  the  truth  of  all  that  they  learned  before, 
than  ever  to  attain  any  certain  knowledge  of  the  things  which  are 
newly  taught  them." 

This  spirit  of  simplicity  will  also  preserve  in  us  a  holy  reverence 
for  every  tittle  of  Scripture,  and  a  holy  jealousy  of  perverting  a  sin- 
gle particle.  In  expounding  Scripture,  we  shall  be  led  to  adopt 
that  interpretation,  which  seems  most  naturally  to  flow  from  Di- 
vine teaching  ;  and  which,  if  we  belonged  to  no  party  in  the 
Church,  would  appear  to  us  to  be  the  genuine  meaning. 

Our  doctrinal  instructions  must  also  be  connected.  No  ser- 
mon can  give  the  whole  Gospel  in  detail.  Yet  it  should  give  its 
subject,  aB  a  part  of  a  connected  whole,  and  in  distinct  relation  to 
the  whole  system.  Many  important  truths  of  the  Gospel  may  be 
preached  in  a  disjointed  manner  ;  and  yet  the  Gospel  itself,  truly 
speaking,  not  be  preached.  The  perfections  of  God,  without  a 
view  of  their  harmony  in  the  work  of  Christ — the  purposes  of  God, 

1  Sermon  on  Self-denial,  Works,  pp.  809,  810.  After  warning  against '  affectation  of 
new  senses  and  meanings  of  Scripture,  and  picking  exceptions  at  the  pious  and  solid 
expositions  of  other  learned  men' — he  adds  this  admirable  advice — '  Whenever  we  judge 
it  needful  to  interpose  any  opinion  or  sense  of  our  own,  let  us — First — do  it  with  humil- 
ity and  reverence,  and  with  reservation  of  honour  and  reverence  unto  others  from  whom 
we  differ ;  not  magisterially  with  an  cvpriKu,  as  if  we  spake  rather  oracles  than  opinions. 
Secondly,  let  us  take  heed  of  departing  from  "the  analogy  of  faith,"  and  that  "know- 
ledge which  is  according  to  godliness,"  into  diverticles  of  fancy  and  critical  curiosity ; 
but  let  us  resolve  ever  to  judge  those  expositions  best  and  soundest,  which  are  most 
orthodox,  practical,  and  heavenly,  and  most  tending  unto  the  furtherance  of  duty  and 
godliness.' 


230  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

unconnected  with  the  freeness  and  hohness  of  the  Gospel — the  glo- 
ries of  heaven,  without  a  reference  to  Christ  as  the  way  thither — 
the  power,  defilement,  guilt,  and  condemnation  of  sin,  separated 
from  the  doctrine  of  salvation  through  Christ — the  work  of  the 
Holy  Spirit,  unconnected  with  the  atonement — holiness  irrespective 
of  union  with  Christ — his  imputed  righteousness  disunited  from  his 
imparted  righteousness — the  reception  of  him  by  faith,  without  its 
active  working  in  the  renewal  of  the  heart — the  exhibition  of  the 
promises,  separated  from  the  duties ;  or  of  the  duties,  independent 
of  their  constraining  motives — these  may  be  severally  portions  of 
the  Gospel ;  but,  being  broken  off  from  their  Scriptural  connexion, 
they  do  not  constitute  the  preaching  of  the  Gospel.  These  broken 
fragments  of  truth  cannot  produce  that  solid  foundation  and  super- 
structure of  Christian  doctrine,  by  which  the  temple  of  God  is 
raised.  Misplacing  of  the  truths  of  the  Gospel,  like  confusion  in 
the  machinery  of  clock-work,  makes  the  whole  system  go  wrong. 
Disconnecting  the  operation  of  the  Gospel  from  its  principles,  par- 
alyzes all  quickening  influence.  Important  statements  of  practical 
truth,  without  a  direct  and  immediate  reference  to  Christ,  produce, 
instead  of  "  the  pleasant  fruits  of  the  Spirit,"  only  "  wild  grapes," 
or  "  dead  works."  For  as  "  faith  without  works  is  dead,"  so  works 
without  faith  are  dead  also. 

It  is  possible  therefore  to  preach  much  valuable  truth  essentially 
belonging  to  the  Gospel,  and  yet  not  to  preach  the  Gospel — to 
preach  about  Christ,  yet  not  to  preach  Christ.  There  may  be  a 
want  of  that  vital  connection  which  links  every  part  of  the  Divine 
system  to  the  whole.  Thus  again  we  may  forcibly  set  forth  the 
importance  of  religion,  without  showing  its  true  and  spiritual  char- 
acter. Or  we  may  be  clear  upon  the  point  of  the  sinner's  ruin, 
and  indefinite  in  explaining  the  remedy,  and  not  constantly  com- 
bining the  one  with  the  other.  These  defective  statements  (gener- 
ally attributable  to  youth,  inexperience,  to  an  early  bias,  or  to  im- 
perfect apprehensions,)  mar  the  beauty  and  completeness  of  the 
Gospel,  and  enervate  its  heavenly  power  and  demonstration.  But 
we  must  not  mutilate,  suppress,  or  disconnect  truth,  because  others 
have  perverted  it.  We  must  not  deny  to  the  children  their  bread ; 
because  some  may  have  adulterated  it,  or  others  (to  use  our  Lord's 
image)  "  cast  it  unto  the  dogs."i  We  must  not  withhold  the 
"  strong  drink  from  him  that  is  ready  to  perish,"  or  the  "  wine"  of 
heavenly  consolation  from  "  those  that  be  of  heavy  hearts,"^  because 
some  have  intoxicated  themselves  by  unseasonable  mixtures.  If 
1  Matt.  XV.  26.  2  prov.  xxxi.  5. 


DOCTRINAL    PREACHING    OF    THE    GOSPEL.  231 

some  poison  their  people,  others  may  be  in  danger  of  starving  them. 
How  few,  comparatively,  are  "  pastors  according  to  God's  heart, 
feeding  his  people  with  knowledge  and  nnderstanding  !"'  Revul- 
sion is  one  of  the  indirect  evils  of  unscriptural  schemes.  We  for- 
get that  opposition  to  error,  niay  be  error ;  that  (as  has  been 
wisely  observed)  'heresy  is  not  to  be  cured  by  heresy,  but  by 
truth  ;"^  and  that  truth  (as  for  example — the  doctrine  of  election) 
may  be  so  distorted  in  its  statement,  and  dissevered  from  its  con- 
nexion, as  to  become  positive  error.  Half-statements  also  on  either 
side  are  mis-statements  ;  and  it  is  of  little  moment  to  speak  on 
some  points  "  with  the  tongues  of  men  and  of  angels,"  if  on  other 
points  of  considerable,  if  not  of  fundamental,  importance,  we  speak 
indecisively,  or  under  misconception. 

We  should  be  careful  also,  that  our  doctrinal  statements  he  un- 
fettered. In  order  to  this,  we  must  not  be  satisfied  with  a  human 
medium  of  perception.  We  must  search  for  ourselves.  It  is  "in 
God's  light  that  we  must  see  light."^  And  yet,  in  attempting  to 
embrace  the  wliole  Scripture,  and  to  aim  at  Bible  preaching,  it  is 
extremely  difficult  to  escape  the  bias  of  some  theological  system.* 
No  such  system  however  grasps  the  entire  compass  of  truth ;  nor 
indeed  can  it  be  arranged  without  the  smoothing  of  many  rough 
edges,  and  the  omission  of  many  texts  from  fear  of  inconsistency. 
Christian  integrity,  therefore,  will  labour  to  state  the  doctrines  of 
the  Gospel,  as  they  lie  unfettered,  though  not  unconnected,  in  the 
sacred  volume.  The  system  of  Scripture  (for  doubtless  there  is  a 
system  of  scriptural  truth)  embraces  the  sovereignty  of  God  in  per- 
fect consistency  with  his  universal  equity,  and  the  free  agency  of 
man  untouched  by  his  total  depravity.  And  if  our  reason  cannot 
discern  or  adjust  the  consistency  of  these  seemingly  opposite  points, 
yet  faith  will  receive  them  both  witli  equal  simplicity,  and  state 
them  both  in  the  most  unmeasured  terms  ;  leaving  the  harmoni- 
zing of  them  to  the  infinite  wisdom  of  God.  If  God  as  a  Sover- 
eign "  worketh  all  things  after  the  counsel  of  his  own  will ;"  yet 
does  his  mercy  flow  freely,  according  to  the  faithful  engagements 
of  his  covenant.  He  "divideth  unto  every  man  severally  as  he 
will."  He  may  give,  or  he  may  refuse.  Yet  he  hath  said — "  Seek, 
and  ye  shall  find  ;"  and  by  this  promise  he  hath  engaged,  that 
none  "  shall  seek  his  face  in  vain."s     In  the  work  of  regeneration, 

1  Jer.  iii.  15.  2  Cecil's  Life  of  Cadogan.  3  Psalm  xxxvi.  9.    . 

<  Witsius  thus  solemnly  warns  his  modest  Divine — '  Ea  (Dei  oracula)  quovis,  vel  levis- 
simo  torqucre  modo,  ut  prcejudicatis  respondeant  hypothesibus,  nefas  ac  j'ropemodum 
scelus  est.'     De  Theologo  Modesto. 

5  Matt.  vii.  7,  8,  with  Isaiah  xlv.  19. 


232  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

God  is  the  only  efficient  mover.  Man  is  entirely  passive.  Hence 
it  seems  to  follow,  that  he  is  acted  upon  as  a  machine.  Yet  is  he 
"  drawn  with  the  cords  of  a  man."i  No  constraint  is  put  upon  his 
will.2  Salvation  is  offered,  not  forced  upon  him.  His  free  agency 
therefore  is  preserved,  while  the  whole  work  from  first  to  last  is  the 
grace  of  God.^  All  is  of  God,  who  works  in  setting  us  to  work,* 
and  whose  rule  of  procedure  is — "  He  that  hath,  to  him  shall  be 
given."*  Man  is  addressed  as  a  rational  agent.  Though  paralytic, 
he  is  commanded  to  walk.  Though  dead,  he  is  called  to  "  rise 
from  the  dead."*  He  may  come  to  Christ.  He  is  invited  to  come. 
He  is  bound  to  come  ;  and  it  is  his  sin,  if  he  does  not  come ;  while 
at  the  same  time  his  selfish  unhumbled  heart  chains  him  under  a 
moral  inability  to  come,  and  leaves  him  without  excuse.  For  it 
cannot  be  supposed,  that  his  inability  cancels  his  obligation ;  or 
that  God  will  compromise  with  carnal  men,  by  requiring  any  thing 
less  than  his  just  and  absolute  claim.  But  thus  man  is  urged  to 
acts,  for  which  he  has  no  inherent  power.  He  is  pressed  with  top- 
ics, which  have  a  moral  suitableness  to  interest  his  faculties,  and 
move  his  natural  affections  :  and  in  this  constituted  order  of  means, 
the  sovereignty,  grace,  and  power  of  God  give  life  to  the  dispensa- 
tion of  his  word.  We  deal  with  rational  beings,  capable  of  appre- 
hending our  message,  and  answerable  for  their  reception  of  it.  Let 
it  be  therefore  cotnpreheiisive,  simple,  connected,  and  unfettered  ; 
and  "  the  Lord  will  give  testimony  unto  the  word  of  his  grace."'' 

We  have  enlarged  upon  this  subject  from  the  decided  conviction, 
that  a  Scriptural  standard  of  doctrine  is  indissolubly  connected 
with  a  corresponding  elevation  of  holiness  and  privilege.  To  ac- 
commodate our  statement  to  the  philosophy  of  the  hman  mind  in 
the  hope  of  conciliating  regard,  is  to  forget  the  native  enmity  of 
the  heart  to  the  Gospel,^  and  the  determined  opposition  manifested 
to  the  Ministry  of  the  wisest  and  most  attractive  of  all  preachers.^ 
On  this  principle  the  Apostle  would  never  have  stumbled  the  Jew 
and  the  Greek  by  "  the  foolishness  of  the  cross" — that  is,  he  would 
never  have  brought  "  the  power  and  wisdom  of  God"  for  their  con- 
version to  the  Gospel.^"     Indefinite  and  indecisive  statements  may 

1  Hosea  xi.  4.  2  gee  Psalm  ex.  3. 

3  Augustine,  well  remarked — '  Si  non  sit  liberum  arbitrium,  quomodo  damnabitur  mun- 
dus  1  Si  non  sit  gratia,  quomodo  servabitur  V  Nearly  identical  was  Bernard's  language 
— '  Si  non  sit  liberum  arbitrium,  non  est  quod  salvetur ;  si  non  sit  gratia,  non  est  unae 
salvetur.'     Epist.  46. 

i  See  Phil.  ii.  12,  13.  5  Mark  iv.  25. 

6  Eph.  V.  14.  See  this  subject  illustrated  in  the  parable  of  the  dry  bones.  Ezek. 
xxxvii.  1 — 10.  ">  Acts  xiv.  3. 

8  John  i.  5 ;  iii.  19,  20;  Rom.  viii.  7.  »  Matt.  xi.  16—19;  John  xii.  37—40. 

10 1  Cor.  i.  22—24. 


DOCTRINAL     PREACHING    OP    THE    GOSPEL.  233 

quiet  the  enmity  of  the  heart,  and  may  even  bring  our  people  to  a 
certain  stage  of  conviction ;  but  they  will  never  carry  them  to  the 
main  point,  and  will  be  dependent  upon  human  energy  alone  for 
their  success.  '  In  these  truths  which  we  have  ventured  to  pre- 
sent,' (as  Mather  reminds  his  Student)  'there  are  the  articles, 
Avhich  the  church  either  stands  or  falls  withal.  They  will  be  the 
life  of  your  Ministry,  nor  can  the  power  of  godliness  be  maintained 
without  them.  The  loss  of  these  truths  will  render  a  Ministry 
insipid  and  unfruitful;  and  procure  this  complaint  about  the  shep- 
herds— "  The  diseased  ye  have  not  strengthened,  neither  have  ye 
brought  again  that  which  was  driven  away."  "  "  Simplicity,  and 
godly  sincerity" — not  talent  or  eloquence — are  the  principles  of  our 
agency.  One  short  sentence  describes  our  system — "  Christ  is  all, 
and  in  all."^  He  is  not  only  exhibited  in  the  picture,  but  in  tlie 
foreground — as  the  principal  figure— where  every  part  of  the  picture 
is  subordinated,  to  give  him  that  prominence  and  effect,  which 
attract  the  eye  and  the  heart  exclusively  to  Him.' 

The  striking  exhortation  of  Bishop  Reynolds  will  fitly  conclude 
the  subject—:'  Studiously  and  conscientiously  apply  yourselves  to 
this  heavenly  skill  of  spiritual  preaching.  iSo  convince  of  sin — 
the  guilt,  the  stain,  the  pollution  of  it,  the  curse  and  malediction, 
whereunto  the  soul  is  exposed  by  it — that  your  hearers  may  be 
awakened,  and  humbled,  and  effectually  foi'ewarned  "  to  flee  from 
the  wrath  to  come."  So  convince  of  the  all-sufficient  righteousness 
and  unsearchable  riches  of  Christ,  the  excellency  of  his  knowledge, 
the  immeasurableness  of  his  love,  the  preciousness  of  his  promises, 
"the  fellowship  of  his  sufferings,  the  power  of  his  resurrection,"  the 
beauties  of  his  hohness,  the  easiness  of  his  yoke,  the  sweetness  of 
his  peace,  the  joy  of  his  salvation,  the  hope  of  his  glory — that  the 
hearts  of  your  hearers  may  burn  within  them,  and  they  may  "  fly, 
like  doves  unto  their  windows,"  for  shelter  and  sanctuary  into  the 

'  Mather's  Student  and  Pastor,  p.  185.  2  Col.  iii.  11. 

3  Bowles  gives  some  cogent  reasons  for  this  full  exhibition  of  Christ  in  our  Ministry. — 

1.  Because  in  him  is  our  only  hope  of  salvation,  Acts  iv.  12;  John  xiv.  6.  2.  Because 
he  is  the  scope  of  the  whole  Scripture,  the  whole  range  of  truth  being  employed — either 
(like  the  Mosaic  oeconomy,)  "  to  bring  us  to  hun" — or  to  describe  him  as  if  before  our 
eyes — or  to  lead  us  to  communion  with  him  by  the  outward  and  inward  means — or 
lastly,  that  we  might  walk  worthy  of  him.  3.  Because  all  the  first  Ministers  of  the  Gos- 
pel unite  in  giving  him  the  pre-eminence  in  their  Ministrations — John  the  Baptist,  (John 
i.  29.)  Philip,  (Acts  viii.  5.)  Paul,  (Acts  ix.  20.  1  Cor.  ii.  2.  Eph.  iii.  8.)  4.  Because 
all  our  works  except  they  be  grafted  on  him,  are  no  better  than  splendid  sins.  (John  xv. 
4,  5.)  Lib.  ii.  c.  8.  Again,  1.  From  the  dignity  of  his  person,  (Col.  ii.  3,  9.  Cant.  v. 
9 — 16.)  fitting  him,  as  God  and  man,  to  be  our  Redeemer  and  the  ground  of  our  faith. 

2.  From  his  office  as  Mediator  between  God  and  man  on  our  account.  3.  From  the 
inestimable  blessings  that  flow  from  him.  c.  13.  'Christum  illi  soli  annunciant  vera,  et 
uti  oportet,  qui  in  illo  solo  docent  omnem  spem  salutis  humanse  repositam,  qui  per  illiun 
solum  agnoscunt  divitias  gratis  Divinae  ad  nos  derivari.'     Dav.  in  Col.  i.  28. 

30 


234  VIEW    OP    THE    CHRISTIAN    MINISTRY: 

arms  of  such  a  Redeemer,  who  "  is  able"  and  wilUng  "  to  save  to 
the  uttermost  those  that  come  unto  God  by  him" — tliat  they  may 
with  all  ready  obedience,  and  by  the  constraining  power  of  the 
love  of  Christ,  yield  up  themselves  to  the  government  of  this  Prince 
of  Peace,  by  whom  "  the  Prince  of  this  world  is  judged  and  cast 
out,"  his  "works  destroyed,"  and  we  for  this  end  "bought  with  a 
price,"  that  we  should  "  not  be  our  own,"  but  his  that  bought  us  ; 
nor  "live  any  longer  unto  ourselves,"  but  unto  him  that  "loved  us, 
and  died  for  us,  and  rose  again." 

"  Preach  Christ  Jesus  the  LordP  "  Determine  to  know  no- 
thing among  your  people,  but  Christ  crucified."  Let  his  name 
and  grace,  his  spirit  and  love^  triumph  in  the  midst  of  all  your  ser- 
mons. Let  your  great  end  be,  to  glorify  him  in  the  heart,  to  ren- 
der him  amiable  and  precious  in  the  eyes  of  his  people,  to  lead 
them  to  him,  as  a  sanctuary  to  protect  them,  a  propitiation  to  rec- 
oncile them,  a  treasure  to  enrich  them,  a  physician  to  heal  them, 
an  advocate  to  present  them  and  their  services  to  God,  as  wisdom 
to  counsel  them,  as  righteousness  to  justify,  as  sanctification  to  re- 
new, as  redemption  to  save.  Let  Christ  he  the  diamond  to  shine 
in  the  hosom  of  all  your  sermons.^ 


II.— EXPERIMENTAL  PREACHING  OF  THE  GOSPEL. 

'  Perhaps  the  theory  of  the  Gospel  was  never  better  understood 
since  the  Apostles'  day,  than  it  is  at  present.  But  many,  ivho 
preach  it,  or  who  profess  it,  seem  to  lay  too  much  stress  upon  a 
systematical  scheme  of  sentiments,  and  too  little  upon  that  life  and 
power,  that  vital,  experimental,  and  practical  influence,  which 
forms  the  character,  and  regulates  the  conduct,  of  an  established 
Christian.'^  Our  statements  may  be  full  and  simple,  connected 
and  unfettered  ;  but  without  an  application  of  the  didactic  system 
to  the  sympathies  of  the  heart,  they  will  impart  only  a  cold  and 
uninfluential  knowledge.  We  would  not  indeed  be  always  dealing 
with  certain  trains  of  spiritual  exercises ;  but  to  enter  with  minute- 
ness into  the  varied  feelings,  difficulties,  conflicts,  and  privileges, 
belonging  to  what  Scougal  aptly  calls  '  the  life  of  God  in  the  soul 
of  man,'  is  most  important. 

1  Works,  pp.  1039,  1040.  An  uniform  edition  of  his  works  has  been  lately  presented 
to  the  pubhc,  dedicated  to  the  present  Bishop  of  London.  The  Christian  Remembrancer 
justly  ranks  Bishop  Reynolds  as  '  one  of  the  most  eminent  among  the  Divines  of  the 
seventeenth  century ;'  and  marks  tliis  edition  of  his  works,  as  '  forming  a  most  valuable 
accession  to  our  stores  of  sound  and  masculine  theology.'     November,  1826. 

2  Newton's  Life  of  Grimshaw,  p.  65. 


EXPERIMENTAL    PREACHING    OF    THE    GOSPEL.  235 

The  connection  of  this  section  with  the  preceding  is  obvious. 
Christian  experience  is  the  influence  of  doctrinal  truth  upon  the  af- 
fections. Except  therefore  we  exhibit  the  principles  of  the  truths 
of  God,  we  cannot  excite  those  exercises  which  connect  tlie  heart 
witii  hiai.  That  preaching,  however,  which  is  merely  descriptive 
of  Christian  feehngs,  irrespective  of  their  connection  with  Scrip- 
tural doctrine,  is  unsubstantial  and  defective  ;  whereas  an  intelligent 
statement  of  truth  from  the  preacher's  heart,  naturally  flows  witii 
experimental  sympathy  to  the  hearts  of  his  people. 

Much  wisdom  is  required,  to  adopt  this  style  of  preaching  with 
advantage.  It  includes  the  various  degrees  of  religious  impression ; 
the  power  of  conviction  ;  the  danger  of  stifling  it ;  and  the  best 
method  of  cherishing,  deepening,  and  directiiig  its  influence.  The 
power  of  Satan  also — "  taking''  the  multitude  "  captive  at  his 
will,"'  and  his  active  and  too  successful  influence  over  the  servants 
of  God — the  incessant  working  of  native  principles  of  corruption, 
combining  with,  and  aiding,  the  grand  designs  of  the  enemy — all 
need  to  be  most  correctly  dehneaied.  Some  important  rules  for 
the  assurance  of  sincerity,  and  for  a  Scriptural  "  trial  of  the  spirits, 
whether  they  be  of  God,"^  will  be  appended  to  these  discussions. 
The  different  offices  of  the  Holy  Spirit — "  helping  infirmities"  in 
prayer  ;  convincing,  enlightening,  consoHng,  strengthening  every 
part  of  the  soul ;  imprinting  the  Divine  image,  and  bearing  wit- 
ness to  his  own  work — these  also  will  form  full  and  interesting  sub- 
jects for  detailed  exposition.  The  connexion  of  his  work  with  the 
love  and  offices  of  Christ,  and  the  mutual  interest  and  communion 
subsisting  between  Him  and  his  church,  in  every  part  and  in  every 
member  ;  v»all  present  the  grand  subject  of  the  atonement  in  its 
vivid  application,  and  in  all  its  experimental  consolations.  This 
view  of  the  scheme  of  the  Gospel  widely  differs  from  the  dry  and 
abstract  doctrinal  statement.  Its  life  consists  not  in  the  exposition, 
but  in  the  application  of  the  doctrine  to  tlie  heart  for  the  sanctifica- 
tion  and  comfort  of  the  sincere  Christian.  Subjects  of  this  charac- 
ter may  occasionally  form  entire  subjects  of  our  pulpit  discourses  ; 
though  perhaps  it  is  better,  that  they  should  give  a  general  tone 
and  character  to  our  Ministry.  Scriptural  exhortations,  however, 
to  caution  and  watchfulness,  must  be  judiciously  introduced,  in  or- 
der to  obviate  the  just  imputation  of  enthusiasm  in  ourselves,  and 
the  real  danger  of  it  in  our  people. 

We  need  scarcely  remark,  that  this  interesting  style  of  preaching 
presupposes  a  personal  acquaintance  with  these  exercises,  and  an 

1  2  Tim.  ii.  26.  2  i  John  iv.  1. 


236  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

individual  interest  in  their  privileges.  It  is  experience  alone  that 
qualifies  the  Minister  for  usefulness,  by  enabling  him  to  touch  the 
tender  strings  of  the  heart,  and  to  suit  his  instruction  to  the  differ- 
ent cases,  trials,  and  circumstances  of  his  people.*  '  When  he  has,' 
(as  Witsius  beautifully  observes)  '  not  only  heard  something  ;  but 
seen,  and  handled,  and  tasted  of  the  word  of  life,  and  has  been 
taught,  not  by  mere  speculation,  but  by  actual  experience,  what  he 
has  thus  found  out ;  he  safely  inculcates,  from  the  assured  persua- 
sions of  his  mind,  and  applies  to  every  caSe,  from  his  own  know- 
ledge of  what  is  suitable  to  each.'^  He  must  therefore  expect  his 
full  portion  of  painful  exercises  ;  not  only  for  his  own  humiliation, 
(a  most  needful  preparation  for  his  success) ;  but  also — like  his  Di- 
vine Master — to  "  give  him  the  tongue  of  the  learned,  that  he  may 
know  how  to  speak  a  word  in  season  to  him  that  is  weary,"^  His 
taste  of  the  innumerable  trials,  fears,  complaints,  and  temptations 
of  private  Christians,  will  alone  enable  him  to  prescribe  the  specific 
remedy  for  each  varying  complaint,  and  to  exercise  the  sympathy 
of  membership  with  them  all.'' 

The  Apostle  in  his  letters  to  the  churches,  introduces  occasional 
reference  to  his  own  experience  with  considerable  eflfect.^  And 
when  we  can  tell  our  people — '  We  have  passed  with  you  through 
the  same  tribulations,  conflicted  with  the  same  difficulties,  fallen 
into  the  same  snares,  and  overcome  the  same  temptations' — this 
excites  a  reciprocity  of  interest ;  and  in  the  midst  of  present  dis- 
tress they  "  thank  God"  for  us,  "  and  take  courage"  for  themselves. 
Addresses  of  this  character  flow  directly  to  the  heart  with  a  warmth 
and  impressiveness,  like  the  enlivening  glow  of  the  sun,  as  con- 
trasted with  the  cold  clearness  of  moon-light.  The  way-post  di- 
rects the  traveller,  but  itself  remains  unmoved :  but  the  living 
guide  becomes  a  companion  to  sympathize  with,  enliven,  and  up- 
hold his  fellow.  The  frequency  and  suitableness,  however,  of  these 
references  must  be  cautiously  regulated ;  lest  we  "  preach  ourselves" 
instead  of  "  Christ  Jesus  the  Lord,"  and  set  up  our  own  experience 
as  a  standard  for  our  people — thus  putting  the  servant  in  the  Mas- 
ter's place — a  worm  in  the  place  of  God. 

Our  Pastoral  Ministry  will  here  supply  much  valuable  assist- 
ance. In  commenting  upon  the  Epistle  to  the  Galatians,  we 
might  present  a  faithful  portraiture  of  the  sin  and  danger  of  self- 

1  '  Any  little  knowledge  of  my  own  heart,  and  of  the  Lord's  dealings  with  my  own 
soul,  hath  helped  me  much  in  my  sermons ;  and  I  have  observed,  that  I  have  been  apt 
to  deliver  that  which  I  had  experienced,  in  a  more  feeling  and  earnest  manner,  than 
other  matters.'     Brown's  Life  and  Remains. 

2  De  Vero  Theologo.  3  Isaiah  I.  4.  4  2  Cor.  i.  3—7. 
5  Rom.  vii.     Phil.  iii.     1  Tim.  i.  12 — 15.  et  alia. 


EXPERIMENTAL    PREACHING    OF    THE    GOSPEL.  237 

righteousness.  Yet  an  observation  of  the  diversified  workings  of 
this  subtle  principle  in  our  people  would  furnish  the  materials  of  a 
more  close  and  individual  application.  The  features  of  the  different 
classes  of  our  hearers,  drawn  from  the  most  experimental  divines, 
will  have  far  less  of  reality  and  conviction,  than  those  which  we 
have  sketched  from  life  in  the  routine  of  pastoral  intercourse. 

The  advantages  of  this  style  of  preaching  are  various  and  im- 
portant. Not  to  speak  of  the  echo  that  it  finds  in  the  hearts  of  our 
people — it  gives  a  peculiar  flexibility  to  our  Miiiistty,  and  en- 
ables us  to  speak  distinctly  to  the  varying  exigencies  of  people. 
It  enables  us  also  to  make  the  proper  use  of  our  oicn  experi- 
ence ;  not  making  it  the  standard  of  our  Ministry ;  nor  on  the 
other  hand  regarding  it  as  the  cabinet  of  curiosities  for  private 
inspection — but  working  it  up  as  useful  materials  for  our  ordinary 
addresses.  This  character  of  Ministry  is  also  usually  attended 
with  a  peculiar  blessing.  '  I  always  find'  (said  the  late  Mr.  Rich- 
mond) '  that,  when  I  speak  from  the  inward  feelings  of  my  own 
heart,  with  respect  to  the  workings  of  inbred  corruption,  earnest 
desire  after  salvation,  a  sense  of  my  own  nothingness,  and  my 
Saviour's  fulness ;  the  people  hear,  feel,  are  edified,  and  strength- 
ened. Whereas,  if  I  descend  to  mere  formal  or  cold  explanation  of 
particulars,  which  do  not  affect  the  great  question — "  Wliat  must  I 
do  to  be  saved" — my  hearers  and  I  grow  languid  and  dull  together, 
and  no  good  is  done.''  The  study  of  the  Apostolical  Epistles  will 
fully  illustrate  this  style  of  preaching.  What  interesting  details 
of  lively  experience  are  brought  before  us  in  Rom.  viii.  !  How 
widely  different  is  that  wonderful  portion  of  Holy  Writ  from  a  dry 
statement  of  abstract  truth  !  It  is  the  direct  influence  of  Evan- 
gelical doctrine  and  precept,  in  the  speaking  testimony  of  the  love, 
peace,  holy  fellowship,  conflict,  joy,  and  triumph  of  the  consistent 
believer. 

Another  use  of  this  mode  of  preaching,  is,  its  suitableness  to  all 
Christians  alike.  "  As  in  water  face  answereth  to  face,  so  doth 
the  heart  of  man  to  man.'"^  As  the  features  of  the  human  counte- 
nance, (though  so  varied,  that  each  may  be  considered  an  original) 
in  all  leading  particulars  are  invariably  the  same ;  so  in  Christian 
experience  identity  of  character  is  preserved  in  the  midst  of  an  end- 
less diversity  of  feature.  All  being  the  "children,"  under  the 
same  Divine  teaching,^  will  be  taught  substantially  the  same  les- 
sons. And  though  the  course  of  human  instruction,  or  incidental 
circumstances,  will  individualize  the  several  cases  in  their  different 

»  Richmond's  Life,  p.  184.  2  Prov.  xxvii.  19.  3  Isa.  liv,  13. 


238  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

degrees  of  proficiency  ;  yet  the  same  system  of  experimental  in- 
struction will  equally  apply  to  all.  The  young  and  the  more 
advanced  will  be  alike  profited  by  the  detailed  sketch  of  the  ways 
and  means,  in  which  the  principles  of  the  heavenly  fife  are  im- 
planted, cherished,  and  maintained.  Conviction  also  may  flash 
even  upon  the  unbeliever's  mind — '  If  this  be  Christianity,  I  have 
yet  to  learn  it,  to  feel  it,  and  to  enjoy  it.'  Who  knoweth,  but  such 
a  thought  may  give  birth  to  a  desire,  and  form  itself  into  a  prayer, 
which  may  prove  the  commencing  era  of  a  new  life,  such  as  will 
find  its  full  scope  and  influence  only  in  the  boundless  expanse  of 
eternity  ! 

HI.— PRACTICAL  PREACHING  OF  THE  GOSPEL. 

The  Gospel  may  be  preached  in  all  the  accuracy  of  doctrinal 
statement,  and  in  all  the  richness  of  experimental  comfort ;  and 
yet  may  be  only  as  "  a  very  lovely  song  of  one  that  hath  a 
pleasant  voice.''^  Its  practical  details  are  often  a  ground  of  of- 
fence, where  its  doctrinal  expositions  have  been  listened  to  with 
interest,  and  even  its  spiritual  enjoyments  been  tasted  with  self- 
delusive  delight.2  It  is  more  easy  to  deal  with  a  darkened  un- 
derstanding, and  with  excitable  feelings,  than  with  a  corrupt  will. 
And  if  the  work  of  God  were  to  end  with  the  understanding  and 
affections,  without  any  corresponding  practical  obligations,  the 
message  would  be  far  less  offensive  to  the  natural  heart.  But 
the  Minister  will  feel,  that  the  "  declaration  of  all  the  counsel  of 
God"  would  be  as  incomplete  without  a  direct  and  detailed  enforce- 
ment of  practical  obligation,^  as  in  the  absence  of  all  reference  to 
doctrine  or  experience.  Let  these  three  departments  of  preaching 
be  exhibited  in  their  mutual  connexion,  dependence,  and  use  j  and 
the  head,  heart,  and  life,  will  be  simultaneously  influenced. 

The  connection  of  practical  with  doctri?ial  preachiiio-  is  of  the 
utmost  importance.  Some  have  thought  that  the  doctrine  of 
Christ  crucified  is  of  far  greater  moment  than  the  details  of  obliga- 
tion— as  if  the  one  did  not  necessarily  belong  to  the  other.  To  in- 
culcate Christian  duty  upon  the  basis  of  Christian  doctrine— to 
represent  it  as  the  natural  exercise  of  gratitude  for  rede'eming  love 
— to  exhibit  the  operation  of  heavenly  motives  flowing  from  the 
•  doctrine  of  the  cross — to  mark  the  union  of  the  soul  with  Christ, 
as  the  only  source  of  holiness  ;  and  to  trace  the  acceptance  of  the 

1  Ezek.  xxxiii.  32.  2  See  Matt.  xiii.  20.    John  v.  35.    Heb.  vi.  5. 

3  See  Matt,  xxviii.  19,  20, 


PRACTTCAL    PREACHING    OF    THE    GOSPEL.  239 

fruits  of  this  union  solely  to  his  atonement  and  mediation — to 
connect  all  relative  duties  with  the  doctrine  of  Christ' — this  was 
the  apostolical — the  only  efficient — system  of  practical  preaching ; 
this  is  raising  a  holy  fabric  upon  the  only  "foundation  laid  in 
Zion."  Bishop  Horsley's  testimony  is  most  decisive  on  this  point 
— '  The  practice  of  religion  will  always  thrive,  in  proportion  as  its 
doctrines  are  generally  understood,  and  firmly  received  :  and  the 
practice  will  degenerate  and  decay,  in  proportion  as  the  doctrine  is 
misunderstood  and  neglected.  It  is  true,  therefore,  that  it  is  the 
great  duty  of  a  preacher  of  the  Gospel  to  press  the  practice  of  its 
precepts  upon  the  consciences  of  men.  But  then  it  is  equally  true, 
that  it  is  his  duty  to  enforce  this  practice  in  a  particular  way, 
namely,  by  inculcating  its  doctrines.  The  motives,  which  the  re- 
vealed doctrines  furnish,  are  the  only  motives  he  has  to  do  with, 
and  the  only  motives,  hy  which  religious  duty  can  be  effectually 
enforced.^ 

Bishop  Home  has  well  observed — 'To  preach  practical  sermons, 
as*  they  are  called — i.  e.  sermons  upon  virtues  and  vices — without 
inculcating  those  great  Scripture  truths  of  redemption  and  grace, 
and  which  alone  can  excite  and  enable  us  to  forsake  sin,  and  fol- 
low after  righteousness  ;  what  is  it,  but  to  put  together  the  wheels, 
and  set  the  hands  of  a  watch,  forgetting  the  spring,  which  is  to 
make  them  all  go  T^  In  another  place  he  remarks  to  the  same  ef- 
fect, with  his  happy  power  of  illustration — ^one  '  thing  indeed  we  do 
affirm,  because  we  can  prove  it  from  Scripture,  that  whoever  preach- 
es and  enforces  moral  duties,  without  justification  and  sanctifica- 
tion  preceding,  may  as  well  declaim  upon  the  advantages  of  walk- 
ing, to  a  man  that  can  neither  stir  hand  nor  foot :  such  is  the  nat- 
ural impotence  of  the  soul  to  do  any  good  thing,  till  it  is  justified 
and  sanctified  !  Let  the  declamation  be  ever  so  elegant,  St.  Peter's 
plain  address,  I  suppose,  would  be  worth  ten  thousand  of  them, 
to  a  cripple — "In  the  name  of  Jesus  of  Nazareth,  rise  up  and 
walk."  Such  is  the  difference  between  an  Ethical  Divine  and  a 
Christian  preacher  !'* 


1  Such  as  the  duties  of  Iiusbands,  Eph.  v.  25 — wives,  22 — servants,  Eph.  vi.  5 ;  C 
iii.  1.     Titus  ii.  10 — subjects,  1  Peter  ii.  13 — 25 — evil  speaking,  Titus  iii.  2 — 7.     Co 


Col. 

;;om- 

pare  also  the  Apostle's  preachinu  to  Felix,  Acts  xxiv.  21,"  25.  The  illative  particle  {there- 
fore) significantly  illustrates  this  connexion  and  dependence.  Rom.  xii.  1 ;  Ephes.  iv. 
1 ;  Col.  iii.  1 ,  &c. 

2  Charges,  p.  10.  3  Bishop  Home's  Essays,  p.  162. 

4  Bishop  Home  on  preaching  the  Gospel,  pp.  7,  8.  'A  morality  more  elevated  and 
pure,  than  is  to  be  met  writh  inlhe  pages  of  Seneca  or  Epictetus,  will  breathe  through 
your  sermons  founded  on  a  basis,  which  every  understanding  can  comprehend,  and  en- 
forced by  sanctions,  which  nothing  but  the  utmost  stupidity  can  despise — a  morality,  of 
which  the  love  of  God,  and  a  devoted  attachment  to  the  Redeemer,  are  the  plastic  soul, 
which,  pervading  every  Umb,  and  expressing  itself  in  every  lineament  of  the  new  crea- 


240  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

In  illustration  of  this  subject — the  doctrine  of  the  Trinity  is 
stated  in  connexion  with  Christian  worship,  and  with  the  exercise 
of  love  to  God.'  Prom  the  doctrine  of  the  incarnation  is  drawn  at 
one  time  an  arrow  of  conviction  \^  at  other  times  it  is  the  motive 
for  humility,^  love/  or  obedience.^  The  atonement  is  displayed,  as 
the  principle  of  hatred  of  sin,*  and  love  to  the  SaviourJ  The  doc- 
trine of  election  (as  we  have  lately  remarked^)  is  always  linked 
with  personal  holiness,  and  an  incentive  to  persevering  diligence.' 
The  sovereignty  and  freeness  of  grace  are  the  principles  of  labo- 
rious activity,'"  not  the  allowance  of  Antinomian  ease. 

Thus  the  doctrines  of  the  Gospel  not  only  explain  the  nature 
and  obligation,  but  are  themselves  the  principles — nay  the  only 
principles — of  holiness.  We  must  live  every  moment  by  faith  ;  and 
as  we  live,  we  shall  love — overcome  the  world — crucify  sin — delight 
in  the  service  of  God.  No  mere  precepts  will  extirpate  the  natural 
love  of  sin,  or  infuse  this  new  bias  in  the  heart.  The  doctrine  of 
faith  alone  effects  this  mighty  change,  by  exhibiting  Christ  as  the 
source  of  Ufe,  and  detailing  all  the  exercises  of  holy  practice,  flow- 
ing from  that  life.''  We  say — detailing — because  the  Apostle 
(whose  preaching  in  this  respect  is  our  model) — describes  the  new 
man,  not  only  in  his  general  appearance,  but  ia  the  delineation  of 
his  every  feature  and  movement.  He  follows  ovit  the  general  in- 
culcation of  holiness  into  the  distinct  enumeration  of  particular  du- 
ties, and  reproof  of  particular  sins,  as  his  knowledge  of  the  state  of 
his  people  dictated  to  him.'^ 

The  connexion  of  practical  with  experimental  preaching  is 
also  of  considerable  moment.  An  exclusive  standard  of  experimen- 
tal preaching,  and  an  unvaried  representation  of  the  joys  of  the 
Gospel — irrespective  of  practical  obligations,  would  be  a  most  un- 
faithful and  sickly  dispensation  of  our  Divine  commission.  We 
must  show  Christian  privilege  to  be  a  principle  not  of  inactive  in- 
dulgence— but  of  habitual  devotedness  to  God.  It  is,  when  the 
man  of  God  is  realizing  his  interest  in  an  heavenly  portion  ;  when 
a  sense  of  pardon  is  applied  to  his  soul ;  when  the  seal  of  the  Spirit 

ture,  gives  it  a  beauty  all  his  own.  As  it  is  the  genuine  fruit  of  just  and  affecting  views 
of  Divine  truth,  you  will  never  sever  it  from  its  parent  stock,  nor  indulge  the  fruitless 
hope  of  leading  men  to  holiness,  without  strongly  imbuing  them  with  the  spirit  of  the 
Gospel.  Truth  and  holiness  are,  in  the  Christian  system,  so  intimately  alhed,  that  the 
warm  and  faithful  inculcation  of  the  one,  lays  the  only  foundation  for  the  other.'  Hall's 
Sermon,  p.  39. 

1  Matt,  xxviii.  19.     2  Thess.  iii.  5.  2  Ye  have  killed  the  Holy  One.  Actsiii.  14,  15. 

3  Phil.  ii.  4—6.  ^  2  Cor.  viii.  9.  5  Matt.  xvii.  5.     Acts  iii.  22,  23. 

SRom.v.vi.        7  2Cor.v.l4, 15.        8Seep.224.        9  2  Pet.  i.  10.        lo  Phil.  ii.  12, 13. 

"  See  an  admirable  sermon  on  this  subject  preached  at  the  Visitation  of  the  Archdea- 
con of  Wells.     By  Ralph  Lyon,  M.  A. 

12  See  Rom.  xii. ;  Eph.  iv.  v.  throughout. 


PRACTICAL    PREACHING    OF    THE    GOSPEL.  241 

is  impressed  upon  his  heart ;  when  his  soul  is  invigorated  by  "  fel- 
lowship with  the  Father,  and  with  his  Son  Jesus  Christ"- — then  it 
is,  that  the  grateful  enquiry  springs  forth, — "  What  shall  I  render 
unto  the  Lord  for  all  his  benefits  towards  me  ?"'  The  detail  of 
Christian  duty  is  the  practical  expression  of  his  gratitude  for  exper- 
imental privileges.  His  relative  connexions  are  now  improved  for 
increased  activity  in  the  discharge  of  every  social  obligation — "  that 
he  may  adorn  the  doctrine  of  God  his  Saviour  in  all  things." 
Thus^as  has  been  beautifully  observed)  'Christ  is  the  soul  of 
duty,  of  grace,  of  'privilege.  Christ  is  the  light  and  warmth, 
which  cheerand  an  imate  to  exertion.  It  is  the  promise,  and  not 
the  precept ;  it  is  encouragement,  and  not  exaction  ;  it  is  grace, 
and  not  nature,  which  consecrates  a  course  of  moral  beauty  and 
blessing,  and  convinces  the  believer,  that,  whether  grace  is  to  be 
exercised,  or  duty  discharged,  he  is  eminently  "  God's  workman- 
ship," "  the  new  man,  which  after  God  is  created  in  righteousness 
and  true  holiness."  "^  Scriptural  preaching  will  expound  doctrines 
practically,  and  practice  dcctrinally  ;  omitting  neither,  but  stating 
neither  independent  of  the  other,  or  unconnected  with  experimen- 
tal religion.  We  are  sometimes  indeed  said  to  deny  or  enervate 
our  practical  obligations,  by  insisting  upon  full  statements  of  doc- 
trine, distinct,  but  not  separate,  from  practice.  But  '  how'  (remarks 
Bishop  Home)  '  we  can  be  said  to  deny  the  existence  of  moral  du- 
ties, because  we  preach  faith,  the  root  from  whence  they  spring,  I 
know  not ;  unless  he  that  plants  a  vine,  does  by  that  action  deny 
the  existence  of  grapes.  The  fruit  receives  its  goodness  from  the 
tree,  not  the  tree  from  the  fruit,  which  does  not  make  the  tree 
good,  but  shows  it  to  be  so.  So  works  receive  all  their  goodness 
from  faith,  not  faith  from  works  ;  which  do  not  themselves  justify, 
but  show  a  prior  justification  of  the  soul  that  produces  them.'^ 

But  if  some  be  defective  in  their  doctrinal  statements,  others  are 
equally  so  in  their  practical  enforcements.  They  withhold  the 
details  of  Christian  practice,  lest  they  should  entrench  upon  the  un- 
conditional freeness  of  the  Gospel  covenant.  They  expect  prac- 
tice to  flow  necessarily  from  the  abstract  exposition  of  doctrine, 
without  the  superfluous  aid  of  hortatory  persuasions.  Yet  did  not 
the  Apostles  thus  leave  the  tree  to  grow  of  itself,  and  put  forth  its 
leaves,  buddings  and  fruit,  without  active  care  and  nurture.    They 

*  Psalm  cxvi.  12.     Comp.  Isa.  vi.  6 — 8.  2  Budd  on  Infant  Baptism,  p.  446. 

3  Bishop  Hornc  on  preaching  the  Gospel,  pp.  5 — 11.  It  is  almost  needless  to  remark 
the  consonance  of  this  view  with  the  truly  Scriptural,  but  deeply  humbling  doctrine  of 
Article  xiii.  Upon  this  view  Augustine  justly  denominated  the  moral  virtues  of  Paofan 
philosophers,  '  splendida  peccata.'  '  Per  fidem  venitur  ad  opera ;  non  per  opera  venitur 
ad  fidem' — was  one  of  the  sententious  aphorisms  of  the  old  Divines. 

31 


242  VIEW    OP    THE    CHRISTIAN    MINISTRY  : 

were  not  satisfied  with  supplying  their  churches  with  a  principle, 
and  leaving  them  to  their  own  search  for  a  rule  and  a  remem- 
brancer. Who  so  minute  in  his  detail  of  practical  duties,  as  he 
that  is  most  full  in  his  statements  of  Scriptural  doctrine  ?  The 
latter  chapters  of  St.  Paul's  Epistles  (as  we  have  hinted)  expound 
the  practical  obligations  in  immediate  connexion  with  Evangelical 
doctrine  ;  so  that  a  misguided  commentator,  or  preacher,  would 
find  himself  in  considerable  perplexity,  either  in  dismissing  his  ex- 
position of  his  Epistles  at  the  close  of  his  doctrinal  statement,  or  in 
pursuing  the  practical  parts  with  a  disrelish  upon  his  own  mind. 
Are  not  the  closing  chapters  of  the  Epistles  component  parts  of  the 
New  Testament  revelation  ?  And  did  they  not  form  a  part  of 
Apostolical  instruction  to  professing  churches  ?  We  fear  that  the 
restricted  Ministry  often  shows  a  disrelish  to  vital  hohness  (tolera- 
ble in  general  statements,  but  revolting  in  detail),  or  at  least  to  a 
close  and  searching  scrutiny  of  the  heart,  and  to  the  measurement 
of  conduct  by  the  uncompromising  standard  of  the  Gospel.  Men 
will  be  Christians,  so  long  as  articles  of  faith  are  concerned. — They 
can  "  understand  all  mysteries  and  all  knowledge."  But  to  be 
told  (even  upon  the  authority  of  an  Apostle)  that  "  faith,  if  it,  hath 
not  works,  is  dead,  being  alone,"' — is  in  their  view  legality,  incon- 
sistent with  the  freeness  and  simplicity  of  the  Gospel.  And  yet  in 
conformity  to  "  the  teaching  wisdom  given  unto  their  beloved 
brother  Paul,"  the  other  Apostles  interwove  their  practical  exhorta- 
tions into  the  thread  of  their  doctrinal  instructions  ;  and  thus  they 
raised  a  goodly  superstructure  upon  the  solid  foundation  of  Scrip- 
tural truth. 2  The  wholesome  doctrine  of  Christ  includes  the  path 
as  well  as  the  hope — the  fruitfulness  as  well  as  the  consolations — 
of  the  Gospel ;  so  that  the  separation  of  the  doctrine  from  the  holi- 
ness of  the  Gospel  is  as  defective  a  statement,  as  the  disunion  of 
holiness  from  the  doctrine  of  the  cross.  Partial  preaching  will  pro- 
duce a  luxuriant  crop  of  partial  hearers,  to  whom  a  large  part  of 
Scripture  is  useless  ;  full  of  notions,  excited  in  their  feelings,  for- 
ward in  their  profession  ;  but  unsubdued  in  their  habits  and  tem- 
pers, equally  destitute  of  the  root,  the  life,  activity,  fruitfulness,  en- 
joyment, perseverance,  of  vital  religion.     Nor  is  this  tone  of  Min- 

'  James  ii.  17. 

2  Upon  this  model  ought  the  Ministers  of  the  Gospel  to  form  their  preaching — Minis- 
ters are  not  to  instruct  only,  or  to  exhort  only,  but  to  do  both.  To  exhort  men  to  holi- 
ness and  tlie  duties  of  the  Christian  life,  without  instructing  them  in  the  doctrine  of 
faith,  is  to  build  a  house  without  a  foundation.  And  on  the  other  side,  to  instruct  the 
mind  in.  the  knowledge  of  Divine  things,  and  neglect  the  pressing  of  that  -practice  and 
power  of  godliness,  which  is  the  undivided  companion  of  true  faith;  is  to  forget  the  build- 
ing, that  ought  to  be  raised  upon  that  foundation  ori.ce  laid,  which  is  likewise  a  point  of  very 
great  folly.     Leighton  on  1  Peter  ii.  11. 


APPLICATORY    PREACHING    OF    THE    GOSPEL.  243 

istry  less  hurtful  to  the  sincere  professor  of  the  Gospel.  In  the 
neglect  of  habitual  self-examination,  and  a  well-ordered  conversa- 
tion, the  light  of  orthodox  profession  will  partake  more  of  the  spec- 
ulative than  of  an  influential  character  ;  and  the  "  knowledge  that 
putfeth  up"  will  be  often  substituted  for  the  "  charity  that  edifieth." 
Let  not  therefore  the  dreaded  imputation  of  being  thought  moral 
preachers,  deter  us  from  inculcating  the  requirements,  as  well  as 
illustrating  the  doctrines,  of  the  Gospel.  Practical  preaching  is 
needed  to  sift  the  false  professors  of  religion,  and  to  quicken  sin- 
cere Christians.  The  management  of  it  is  perhaps  more  difficult 
than  doctrinal  discussions.  Yet  is  it  consistent  with  the  most 
unfettered  display  of  Scriptural  doctrine,  and  indeed  mainly  con- 
stitutes its  perfection  and  effectiveness.^ 


IV.— APPLICATORY  PREACHING  OF  THE  GOSPEL. 

Bishop  Davenant  remarks,  that  '  the  philosopher's  maxim — 
that  every  action  is  done  by  the  touch — has  a  principal  place  in 
the  sacred  action  of  preaching.  The  doctrine  generally  proposed, 
is  occupied,  as  it  were,  in  a  distant  object,  and  can  never  reach  the 
soul  itself;  but  its  specific  application  comes  in  a  manner  into 
the  very  interior  of  the  mind,  and  touches  and  penetrates  it.''^ 
This  application  forms  the  life  and  interest  of  preaching,  and  (what 
is  more  important)  is  the  grand  instrument  of  conviction.  We 
pass  over  the  lesser  matters  by  the  way,  to  hasten  to  our  main  de- 
sign— "  the  saving  of  ourselves,  and  of  them  that  hear  us."^  '  For 
this  end  we  must  show  them'  (as  Archbishop  Seeker  reminds  us) 
'  from  first  to  last,  that  we  are  not  merely  saying  good  things  in 
their  presence  ;  but  directing  what  we  say  to  them  personally,  as 
a  matter  which  concerns  them  beyond  expression.  More  general 
discourses  they  often  want  skill  to  take  home  to  themselves,  and 
oftener  yet,  inclination  ;  so  they  sit  all  the  while  stupidly  regard- 
less of  what  is  delivered.  Therefore  we  must  interest  them  in  it, 
by  calling  upon  them  to  observe,  by  asking  them  questions  to  an- 

'  '  j\lr.  Robinson' — observes  his  Biographer — '  was  eminently  a  practical  preacher ; 
generally  he  hud  much  of  Evangelical  doctrine  in  his  sermons ;  sometimes  he  was  ex- 
perimental ;  but  he  was  always  practical.  Never  did  he  discuss  a  doctrine  without 
drawing  from  it  strict  practical  conclusions,  and  closely  applying  them  to  the  con- 
science ;  never  did  he  detail  Christian  experience  without  specifically  pointing  out  its 
practical  tendencies:  often  he  entered  very  minutely  and  particularly  into  a  full  and 
nean-searching  developement  of  distinct  parts  of  duty :  insomuch  that  some  of  his  hear- 
ers, who  did  not  greatly  approve  his  doctrinal  opinions,  were  led  highly  to  extol  his 
Ministry,  as  being  replete  with  useful  family  instructions.'     Vaughan's  Life,  pp.  309, 

2  Dav.  in  Col.  i.  2L  3  1  Tun.  iv.  16.     '  Semper  ad  eventum  festinat.'     Horace. 


244  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

swer  silently  in  their  own  mind,  by  every  prudent  incitement  to 
follow  us  closely.''  Massillon's  preaching  is  said  to  have  been  so 
pointed,  that  no  one  stopped  to  criticise  or  admire.  Each  carried 
away  the  arrow  fastened  in  his  heart,  considering  himself  to  be  the 
person  addressed,  and  having  neither  time,  thought,  nor  inclination 
to  apply  it  to  others.^ 

We  must  not  expect  our  hearers  to  apply  to  themselves  such 
unpalatable  truths.  So  unnatural  is  this  habit  of  personal  appli- 
cation, that  most  will  fit  the  doctrine  to  any  one  but  themselves ; 
and  their  general  and  unmeaning  commendation  too  plainly  be- 
speaks the  absence  of  personal  interest  and  concern.  The  preach- 
er must  maJ^e  the  application  himself^  The  "goads  and. nails" 
must  not  be  laid  by,  as  if  the  posts  would  knock  them  in  ;  but 
^^ fastened  by  the  masters  of  assembUes."*  To  insist  therefore  upon 
general  truths  without  distributive  application  ;  or  to  give  import- 
ant directions  without  clearing  the  way  for  their  improvement — 
this  is  not,  according  to  the  design  of  our  Ministry,  to  lay  the  truth 
at  every  man's  door,  to  press  it  upon  every  man's  heart,  and  to 
"  give  to  them  their  portion  of  meat  in  due  season. "^  That  tone 
of  preaching,  that  smoothes  down  or  qualifies  revolting  truths — 
that  does  not  cause  the  hearers  some  uneasiness — that  does  not 
bear  directly  upon  them  as  individuals,  but  feebly  illustrates  the 
living  power  of  the  word  ;*  nor  will  it  ever  "  compel  sinners  to  come 
in"'  to  the  Gospel.  It  will  probably  only  produce  the  heartless  re- 
ply— "  How  forcible  are  right  words  !  but  what  doth  your  arguing 
reprove  ?"8     This  palatable  ministry,  that  blunts  the  edge  of  "  the 

1  Charges,  pp.  181,  182. 

2  Mr.  Cecil  adopted  Lavater's  practice — to  fix  on  certain  persons  in  his  congregation, 
as  representatives  of  the  different  classes  of  his  hearers — to  keep  these  persons  in  his  eye 
in  the  composition  of  his  sermons — and  to  endeavour  to  mould  his  subjects,  so  as  to  meet 
their  respective  cases.  This  rule  obviously  requires  much  judgment  to  avoid  that  person- 
ality, which — except  in  particular  cases,  (1  Tim.  v.  20.)  belongs  to  private — not  to  public 
rebukes.  (Matt,  xviii.  15.)  Perhaps  the  better  general  rule  would  be  to  aim  at  that  direct 
exhibition  of  truth,  which  would  compel  conscience  to  do  its  own  work  in  individual  ap- 
plication.    Compare  Dwight's  Sermons,  Vol.  ii.  451 — 454. 

3  See  2  Sam.  xii.  1 — 7.  When  .John  preached  generally,  "  Herod  heard  him  gladly;" 
when  he  came  to  particulars  of  application — "  It  is  not  lawful  for  thee  to  have  thy  bro- 
ther's wife" — the  preacher  lost  his  head.  '  The  Minister'  (as  an  excellent  old  Divine 
observes)  '  should  desire  to  have  that  knowledge  of  all  his  hearers,  that  he  may  be  able 
to  speak  as  particularly  to  every  one  as  is  possible.  (Jer.  vi.  27.)  Though  he  may  not 
make  private  faults  public,  or  so  touch  the  sin,  as  to  note  and  disgrace  the  sinner;  yet  he 
may  apply  his  reproofs  particularly,  so  that  the  guilty  party  may  know  and  feel  himself 
touched  with  tlie  reproof  We  must  in  preaching  aim  as  directly  as  we  can  at  him,  whom 
we  desire  to  profit.  Our  doctrine  must  be  as  a  garment,  fitted  for  the  body  it  is  made 
for ;  a  garment  that  is  fit  for  every  body,  is  fit  for  nobody.  Paul  saith  of  himself,  that 
in  his  preaching  he  laboured  to  admonish  every  man,  to  present  every  man  perfect  in  Christ 
Jesus.'     Hildersham  on  John  iv.     Lect.  Ixxx.  ■»  Eccles.  xii.  11. 

5  2  Tim.  ii.  15,  with  Luke  xii.  42.  «  Heb.  iv.  12.  7  Luke  xiv.  23. 

8  Job  vi.  25.  It  was  observed  of  Philip  Henry,  that  '  he  did  not  shoot  the  arrow  of 
the  word  over  the  heads  of  his  audience,  in  the  flourishes  of  affected  rhetoric,  nor  under 


APPLICATORY    PREACHING    OP    THE    GOSPEL.  245 

sword  of  the  Spirit,"  in  order  to  avoid  the  reproach  of  the  cross, 
brings  upon  the  preacher  a  most  tremendous  responsibihty. 

Personal  apphcation  formed  the  nerve  of  the  preaching  of  the 
Jewish  prophets/  and  of  our  Lord's  pubhc  and  individual  addresses. 
His  reproofs  to  the  Scribes  and  Pharisees,  to  the  Sadducees  and  He- 
rodians,  had  distinct  reference  to  their  particular  sins.^  In  his 
treatment  of  the  young  ruler,'  and  the  woman  of  Samaria,*  he 
avoided  general  remark,  to  point  his  instructions  to  their  besetting 
and  indulged  sin — 'talking  to  their  thoughts,'  (as  a  sensible  writer 
has  observed  in  the  case  of  the  young  man)  '  as  we  do  to  each 
other's  words.'*  Peter's  hearers  "  were  pricked  to  the  heart"  by  his 
applicatory  address.*  Even  the  hardest  heart — the  most  stubborn 
sinner — is  made  to  smart  under  the  point  of  the  two-edged  sword.'' 

Nothing  of  this  kind  is  found  in  the  instructions  of  the  heathen 
sages.  Plato,  Aristotle,  and  TuUy,  dealt  out  to  their  disciples  cold 
and  indefinite  descriptions  of  certain  virtues  and  vices ;  but  with  no 
endeavours  to  impress  the  mind  with  personal  conviction.  Horace 
and  Juvenal  attempted  something  in  this  way ;  but  in  a  spirit 
more  likely  to  excite  ridicule  and  disgust,  than  to  produce  any 
practical  result.  Their  system  was  a  mass  of  inert  matter,  without 
action.  Such  probably  also  were  the  instructions  of  the  Jewish 
teachers — consisting  chiefly  (as  the  Evangelist  imphes)  of  spiritless 
disputations,  drawn  from  the  traditions  of  men,  with  no  power  to 
work  upon  the  mind,  affections,  or  conscience.' 

Preaching,  in  order  to  be  effective,  must  be  reduced  from  vague 
generalities,  to  a  tangible,  individual  character — coming  home  to 
every  man's  business,  and  even  to  his  bosom.  He  goes  on  in  a 
slumbering  routine  of  customary  attendance.  Nothing  but  the 
Preacher's  blow —  the  hand  not  lifted  towards  him,  but  actually 
reaching  hi?n — will  rouse  him  to  consideration.  There  is  no  need 
to  mention  names.  The  truth  brought  into  contact  with  the  con- 
science speaks  for  itself.'  Even  the  ungodly  can  bear  forcible  ser- 
mons, without  any  well-directed  aim.  The  general  sermons,  that 
are  preached  to  every  body,  in  fact  are  preached  to  no  body.  They 
will  therefore  suit  the  congregations  of  the  last  century,  or  in  a 

their  feet  by  homely  expressions,  but  to  th^ir  hearts  in  dose  and  lively  application.''  Life, 
p.  59.  1  Isaiah  Iviii.  1.     Micah  iii.  8. 

2  Comp.  Matt.  xxii.  xxiii.  3  Matt.  xix.  16—22. 

4  John  iv.  7—26.     Comp.  Bishop  of  Winchester's  Min.  Char,  of  Christ,  ch.  13. 

5  Benson's  Life  of  Christ,  p.  300.  «  Acts  ii.  22—37. 

7  1  Kings  xvi.  20.  xxii.  8.     Amos  vii.  9.     Luke  iv.  28.     Acts  v.  33.     Rev.  xi.  10. 

8  Matt.  vii.  29,  with  Mark  vii.  1—9. 

9  Compare  Matt.  xxi.  45.  John  viii.  9.  Often  have  Ministers  been  accused  of  preach- 
ing at  individuals  sermons  written  without  the  slightest  knowledge  of  their  cases.  What 
is  this,  but  the  piercing  of  the  two-edged  sword  1     1  Cor.  xiv.  25. 


246  VIEW    OF    THE    CHRISTIAN    MINISTRY! 

foreign  land,  as  well  as  the  people  before  our  eyes.  '  Such  dis- 
courses' (as  Bishop  Stilling-fleet  remarks)  '  have  commonly  little 
effect  on  the  people's  minds.  But  if  any  thing  moves  them,  it  is 
particular  application  as  to  such  things,  in  which  their  consciences 
are  concerned.''  We  must  therefore  preach  to  our  people,  as  well 
as  before  them.  '  The  consciences  of  the  audience'  should  '  feel 
the  hand  of  the  Preacher  searching  it,  and  every  individual  know 
where  to  class  himself  The  Preacher,  who  aims  at  doing  good, 
will  endeavour  above  all  things  to  insulate  his  hearers,  to  place  each 
of  them  apart,  and  render  it  impossible  for  him  to  escape  by  losing 
himself  in  the  crowd.  At  the  day  of  judgment,  the  attention  ex- 
cited by  the  surrounding  scene,  the  strange  aspect  of  nature,  the 
dissolution  of  the  elements  and  the  last  trump — will  have  no 
other  effect,  than  to  cause  the  reflections  of  the  sinner  to  return 
with  a  more  overwhelming  tide  on  his  own  character,  his  sentence, 
his  unchanging  destiny ;  and,  amid  the  innumerable  millions 
which  surround  him,  he  will  "mourn  apart."  It  is  thus  the  Chris- 
tian Minister  should  endeavour  to  prepare  the  tribunal  of  con- 
science, and  turn  the  eyes  of  every  one  of  his  hearers  upon  him- 
self" 

But  this  applicatory  mode  should  extend  to  the  consolatory  as 
well  as  to  the  awakening  exhortations  of  the  Gospel ;  bringing 
home  the  general  promises  of  forgiveness  to  every  distinct  case  of 
penitence   and   faith ;  of  direction,   support,   or   comfort,  to   eacli 

'Duties  and  Rights  of  the  Parochial  Clergy,  p  31.  'General  declarations  against 
vice  and  sin,  rouse  men  to  consider  and  look  about  them ;  but  they  often  want  effect, 
because  they  only  raise  confused  apprehensions  of  things,  and  undetenninate  propen- 
sions  to  action ;  the  which  usually,  before  men  thoroughly  perceive  or  resolve  what  they 
should  practice,  do  decay  and  vanish.  As  he  that  cries  out  '  fire'  doth  stir  up  people,  and 
inspireth  them  with  a  kind  of  hovering  tendejicy  every  way,  yet  no  man  thence  to  pur- 
pose moveth,  until  he  be  distinctly  informed,  where  the  mischief  is;  (then  do  they,  who 
apprehend  themselves  concerned,  run  hastily  to  oppose  it)  so,  till  we  particularly  discern, 
where  our  offences  lie,  till  we  distinctly  know  the  heinous  nature  and  the  mischievous 
consequences  of  them — we  scarce  will  effectually  apply  ourselves  to  correct  them. 
Whence  it  is  requisite,  that  men  should  be  particularly  acquainted  with  their  sins,  and 
by  proper  arguments  be  dissuaded  from  them.'  Barrow's  Sermons.  '  General  discourses 
do  not  so  immediately  tend  to  reform  the  lives  of  men,  because  they  fall  among  the  crowd, 
and  do  not  touch  the  consciences  of  particular  persons  in  so  sensible  and  awakening  a 
manner,  as  when  we  treat  of  particular  doctrines  and  sins,  and  endeavour  to  put  men 
upon  the  practice  of  the  one,  and  reclaim  them  from  the  other,  by  proper  arguments 
taken  from  the  word  of  God,  and  from  the  nature  of  particular  virtues  and  vices.'  Til- 
lotson's  Sermons,  folio,  p.  491.  '  The  preacher  who  only  flourishes  in  general  notions, 
and  does  not  aim  at  some  particular  argument,  is  like  an  unwise  fisher,  who  spreads 
his  net  to  the  empty  air,  where  he  cannot  expect  any  success  to  his  labours.'  Bishop 
Wilkins's  Eccles. 

2  Hall's  Sermons,  &c.  pp.  23,  24.  George  Herbert's  '  Parson  was  used  to  preach  with 
particularizing  of  his  speech ;  for  particulars  ever  touch  and  irahe  more  than  generals.' 
Chap.  vii. — '  Let  every  preacher  so  preach,  as  every  wise  preacher  ought  to  preach  ;  not 
only  unfo  men.  or  unto  men's  ears,  but  into  men's  ears,  and  into  men's  hearts  also,  if  pos- 
sible. It  is  easier  to  find  out  a  sermon  to  preach  unto  the  people,  than  to  find  out  this 
skill  and  vdsdom,  how  to  be  able  to  distil  or  preach  a  sermon  into  the  people.'  More's 
Wise  Preacher. 


APPLICATORY    PREACHING    OP    THE    GOSPEL.  217 

particular  emergency,  as  if  they  had  been  made  for  it  alone.  The 
property  of  a  good  portrait  well  describes  a  good  sermon — that  it 
looks  directly  at  all,  though  placed  in  different  situations,  as  if  it 
were  ready  to  speak  to  each — "  /  have  a  message  from  God  unto 
thee/'"^ 

The  doctrine  of  the  sermon  requires  wisdom  ;  the  application, 
earnestness.  The  one  needs  a  clear  head  ;  the  other  a  warm  heart. 
The  discussion  of  our  subjects  must  be  in  a  straiglit  line.  Consid- 
erable latitude  is  allowable  in  the  application.  Many  points  may 
be  purposely  omitted  in  the  course  of  discussion,  to  be  here  enforced 
with  more  effect.  We  may  here  also  fix  upon  the  conscience 
many  things,  which,  in  the  progress  of  the  sermon,  were  perhaps 
delivered  in  the  abstract.'^ 

The  application  of  our  discourse  will  furnish  ample  field  for  the 
exercise  of  natural  talents  and  eloquence,  diversified  according  to 
the  character  of  the  discussion.  In  historical  subjects,  it  may  be 
drawn  either  from  some  prominent  feature  of  the  record,  or  from 
some  collateral  circumstances  connected  with  it.  In  doctrinal 
subjects,  it  would  be  usually  deduced  in  the  way  of  inference,  illus- 
trating the  practical  tendency,  or  the  experimental  comfort  of  the 
doctrine.  In  a  practical  subject  it  would  naturally  flow  from  the 
detailed  exposition  of  Christian  duty  ;  some  searching  inquiry  into 
our  influential  acknowledgment  of  the  obligation;  or  some  clear 
exhibition  of  its  reasonableness  and  advantage,  together  with  the 
most  effectual  methods  of  overcoming  opposing  hindrances.  In 
typical  or  parabolical  subjects  it  would  be  sought  from  the  anti- 
type or  doctrine,  to  which  the  figure  was  related.  The  just  appli- 
cation of  prophetical  texts  requires  much  care  and  caution.  In 
the  prophecies  relating  to  Christ,  the  path  lies  in  the  direct  track 
of  evangelical  preaching.     The  prophecies  relating  to  the  Church 

'  Judges  iii.  20.  See  Bishop  Burnet's  admirable  remarks  upon  application  at  the  close 
of  our  discourses.  Pastoral  Care,  ch.  ix.  on  Preaching.  Also  Claude's  observations,  with 
Mr.  Simeon's  notes  appended.  Mr.  Alleine's  preaching  beautifully  illustrated  the  '  heart 
and  soul,'  which  the  Bishop  would  bring  to  this  point. — '  So  loth  was  he  to  labour  in 
vain,  and  to  pass  from  one  discourse  to  another,  as  one  unconcerned  whether  he  had 
sown  any  good  seed  or  no  on  the  hearts  of  his  hearers ;  that  in  the  close  of  his  applica- 
tory  part  on  any  text,  he  ever  expressed  his  great  unwillingness  to  leave  that  subject 
without  some  assurances,  that  he  had  not  "  fought"  in  that  spiritual  warfare,  "  as  one 
that  beateth  the  air ;"  when  also  he  expressed  his  great  fear,  lest  he  should,  after  all  his 
most  importunate  warnings,  leave  them  as  he  founa  them.  And  here,  with  how  much 
holy  taking  rhetoric  did  he  frequently  expostulate  the  case  with  impenitent  sinners,  in 
words  too  many  to  mention,  and  yet  too  weighty  to  be  forgotten ;  vehemently  urging 
them  to  come  to  some  good  resolve,  before  he  and  they  parted,  and  to  make  their  choice 
either  of  life  or  death !'     Alleine's  Life  and  Letters. 

2  Quintilian  remarks,  that  the  power  of  the  conclusion  depends  upon  the  wannth  of 
its  appeal  to  the  heart.  To  this  part  the  highest  powers  of  address  should  be  reserved. 
Here,  if  ever,  it  is  proper  to  open  all  tlie  fountains  of  eloquence.  Here,  if  we  have  suc- 
ceeded in  other  parts,  we  may  take  possession  of  our  hearers'  minds. 


248  VIEW    OP    THE    CHRISTIAN    MINISTRY  : 

— whether  fulfilled  or  unfulfilled,  whether  refening  to  her  present 
or  prospective  privileges  and  tribulations— set  forth  our  interest  in 
her  promises,  our  sympathy  in  her  trials,  our  anticipations  of 
the  glorious  prospects  of  her  triumphant  state,  or  our  danger  from 
judgments  impending  over  her.  The  jyrophetic  declarations 
concerning  the  world,  give  full  scope  for  awakening  alarm  and 
encouragement ;  how  certain  !  how  tremendous  the  danger !  how 
instant  the  urgency  to  humble  ourselves  before  the  power  of  our 
Judge,  and  to  seek  a  lot  among  his  obedient  and  happy  people  ! 

These  remarks,  however,  chiefly  suppose  the  application  to  be 
left  to  the  close  of  the  sermon.  But  Dr.  Doddridge's  advice  was — 
'Remember,  that  the  final  application,  reflections,  or  inferences,  are 
not  the  only  jilaces,  in  which  to  introduce  your  addresses  to  the  con- 
verted and  unconverted."  Indeed  this  practice  is  fraught  with  many 
disadvantages.  The  formality  and  routine  of  the  address  detract 
from  its  power  ;  while  sudden,  well-directed  appeals — naturally  aris- 
ing from  the  subject — are  far  more  calculated  to  awaken  the  slum- 
bering interest.  Add  to  which — the  closing  address  too  often  falls 
powerless  upon  wearied  attention ;  or  the  preacher's  mind,  in  the  sight 
or  anticipation  of  this,  passes  over  the  materials  for  conviction  with 
undigested  haste.  The  method  of  perpetual  application,  therefore, 
where  the  subject  will  admit  of  it,  is  probably  best  calculated  for 
effect — applying  each  head  distinctly  ;  and  addressing  separate 
classes  at  the  close  with  suitable  exhortation,  warning,  or  encour- 
agement.2  The  Epistle  to  the  Hebrews  furnishes  a  most  complete 
model  of  this  scheme.  Argumentative  throughout,  connected  in 
its  train  of  reasoning,  and  logical  in  its  deductions — each  succes- 
sive link  is  interrupted  by  some  personal  and  forcible  conviction ; 
while  the  continuity  of  the  chain  is  preserved  entire  to  the  end. 
Thus  the  superiority  of  Christ  to  the  angels  (the  first  step  of  the 
argument)  is  improved  as  a  motive  for  attention  to  the  Gospel,  and 
a  warning  against  the  neglect  of  it.'  His  superiority  to  Moses  next 
suggests  an  encouraging  excitement  to  stedfastness;^  the  mention 
of  whose  name  naturally  introduces  the  history  of  the  nation,  to 
whom   the   inspired   penman  was  addressing   himself;  and   thus 

'  Doddridge's  Preaching  Lectures,  Lect.  10. 

2  'You  have  been  half  an  hour,'  (said  the  late  Mr.  Robinson  to  a  clergyman)  'with- 
out one  word  directly  aimed  at  the  conscience.'  Life,  p.  217.  His  own  '  Scrip- 
ture Characters'  (originally  delivered  in  the  form  of  sermons)  are  admirable  specimens 
of  this  mode  of  address.  See  also  Claude's  Sermon  on  Phil.  ii.  12 — Mr.  Simeon's 
Sermon  on  the  Gospel  Message,  appended  to  his  edition  of  Claude — the  Sermons  of 
Walker  of  Edinburgh  (as  for  instance,  on  2  Cor.  vi.  1,)  and  Vitringa's  Sermon  on  the 
history  of  Jabez,  (1  Chron.  iv.  10.)  in  his  Methodus  Homiletica.  '  As  much  as  possible, 
sermons  ought  to  be  carried  on  in  a  strain  of  direct  address  to  the  audience.'  Blair's 
Lectures. 

3  Heb.  i.  ii.  <  Ibid.  iii.  1—6. 


APPLICATORY    PREACHING    OF    THE    GOSPEL.  249 

brings  out  solemn  caution  and  animating  encouragement,  in  the 
view  of  their  typical  character  and  privileges.'  Passing  onward — 
the  display  of  his  superior  excellency  to  the  Levitical  priesthood  is 
varied  with  practical  exhortation,  fresh  views  of  evangelical  privi- 
lege, or  some  new  and  cheering  glance  at  the  all-sufficiency  of  his 
work.*  The  exhibition  of  the  whole  system  of  the  Jewish  economy 
— shadowing  forth  the  incomparably  more  substantial  privileges  of 
the  Gospel — is  intermixed  with  heart-stirring  motives  to  the  exer- 
cise of  faith,  love,  and  general  devotedness.^  The  concluding  sketch 
of  the  Old  Testament  history,  beautifully  illustrates  the  identity  of 
Christian  principle  under  both  dispensations  :^  while  the  various 
practical  inferences  deduced  from  it  are  well  calculated  to  instruct 
and  enliven  the  sincere  believer  under  all  his  trials  and  perplexities.* 

This  method  of  current  application  is  however  the  most  difficult 
form  of  address.  The  skilful  introduction  of  suitable  topics,  and 
the  decent  dismissal  of  them  severally,  before  they  become  worn 
out — pecuhar  choice  of  thoughts  and  expressions — affectionate  im- 
pressiveness  and  animation  of  manner,  are  indispensable  to  give  to 
this  mode  of  address  its  full  effect.  Hortatory  subjects  are  on  the 
whole  best  adapted,  and  doctrinal  subjects  the  least  fitting,  for  this 
way  of  preaching.  It  is  not  necessary  to  analyse  exery  minute 
particle  of  the  text ;  but  far  preferable,  with  due  regard  to  textual 
exposition,  to  select  the  most  impressive  and  awakening  topics, 
forming  the  prominent  features  of  the  passage  under  consideration. 
This  mode  also,  least  of  all,  can  be  adopted  as  a  system.  Few 
men  are  capable  of  sustaining  it  equably,  and  with  a  suitable 
adaptation  to  the  ever-varying  occasions,  and  to  the  characters  and 
circumstances  of  their  hearers.  It  requires  an  elevated  tone  of  ex- 
citement under  judicious  control,  so  as  to  be  searching,  appropriate, 
solemn,  and  animated  throughout.  Much  depends,  therefore,  upon 
the  preacher's  state  of  mind.  To  enter  in  an  unequal  frame  upon 
an  exercise,  which  demands  his  full  powers  of  interest  and  vigour, 
would  probably  end  in  personal  discomfort  to  himself,  and  in  total 
failure  of  effect. 

Closeness,  faithfulness,  discrimination,  and  love,  will  be  the  char- 
acteristics of  this  system  ;  the  matter  of  which  will  be  gathered 
from  an  accurate  acquaintance  with  the  individual  cases  of  our 
hearers,  and  from  a  full  display  of  the  infinite  riches  of  grace  and 
glory,  and  of  the  tremendously  awful  consequences  of  "  neglecting 
so  great  salvation." 

1  Heb.  iii.  ?— 19.  iv.  1—11,  a  ibid.  iv.  13—16.  v.— vii.  3  Ibid,  viii.— i. 

*  Ibid  xi.  5  Ibid.  xii.  xiii. 

32 


250  VIEW    OF    THE    CHRISTIAN    MINISTRY 


v.— DISCRIMINATING  PREACHING  OF  THE   GOSPEL. 

"  The  discerning  of  spirits"' — including  an  accurate  knowledge 
of  the  principles  of  human  character  and  action — is  a  spiritual  gift 
yet  continued  to  the  Church,  for  the  wise  and  edifying  discharge 
of  our  office.  Whatever  natural  acuteness  may  belong  to  it,  yet, 
as  a  spiritual  qualification,  it  is  that  heavenly  wisdom,  of  which 
the  Preacher  needs  a  double  portion,  and  which  is  "  given  liberally 
unto  hiin"2  that  asketh. 

The  losing  sight  of  the  wide  distinction  between  a  credible  pro- 
fession and  a  spiritual  conversion  has  occasioned  that  too  frequent 
and  most  dangerous  mode  of  accrediting  all  persons  as  Christians, 
upon  their  acknowledgment  of  a  national  creed,  or  external  regu- 
lations. It  is  as  if  either  we  had  no  unconverted  hearers  among 
us,  or  had  no  care  about  their  conversion.  One  great  end  of  our 
preaching  is,  distinctly  to  trace  the  line  of  demarcation  between  the 
Church  and  the  world.^  Our  Lord  clearly  marked  this  line  of 
separation  at  the  close  of  his  sermon  on  the  mount. ^  Boldness  in 
declaring  it  will  give  a  high  tone  of  decision  to  our  message.^  As 
ministers  of  the  word,  we  recognise  but  two  classes  among  men — 
those  that  "  are  of  God — and  the  whole  world  that  lieth  in  wicked- 
ness."" They  are  described  by  their  state  before  God,  as  righte- 
ous or  wicked^ — by  their  knowledge  or  ignorance  of  the  Gospel, 
as  spiritual  or  natural  men^ — by  their  special  regard  to  Ch?'ist, 
as  behevers  or  unbelievers^ — by  their  interest  in  the  /Spirit  of 
God,  "  being  in  the  Spirit,  or  having  not  the  Spirit  of  Christ"'" — 
by  their  habits  of  life,  "  walking  after  and  minding,  the  things 
of  the  Spirit,  or  the  things  of  the  flesh"" — by  their  respective  rules 
of  conduct,  the  word  of  God,  or  "  the  course  of  this  world, "'^ — by 
the  Masters  whom  they  respectively  obey,  the  servants  of  God,  or 
the  servants  of  Satan'^ — by  the  road  in  which  they  travel,  the 
narrow  way  or  the  broad  road'* — by  the  ends  to  which  their  roads 
are  carrying  them,  life  or  death — heaven  or  hell.'^  The  line  of 
demarcation,  therefore,  between  these  two  classes,  including  the 
numerous  modifications  belonging   to   each,  is   like   that   "great 

1  1  Cor.  xii.  10.  2  Jarnes  i.  5. 

3  See  this  subject  drawn  out  with  equal  power  and  accuracy  in  Dr.  Chalmers'  Sermons 
at  the  Tron  Church,  pp.  361,  362,  and  Watts'  Humb.  Attempt,  p.  41. 

4  Matt.  vii.  24—29.  s  See  Jer.  xv.  19.  «  1  .John  v.  19. 

t  Prov.  xiv.  32.     Mai.  iii.  18.      8  i  Cor.  ii.  14,  15.  »  Mark  xvi.  16.   John  iii.  18,  36. 

10  Rom.  viii.  9.  "  Ibid.  v.  1,  5.  12  Ps.  cxix.  105.     Eph.  ii.  2. 

13  Rom.  vi.  16.  14  Matt.  vu.  13,  14.         is  Rom.  viii.  13.     Matt.  xxv.  46. 


DISCRIMINATING    PREACHING    OF    THE    GOSPEL.  251 

gulf,"'  which  separates  the  two  divisions  of  the  eternal  state.  There 
can  be  no  more  amalgamation  between  them,  than  between  light 
and  darkness — between  Christ  and  Belial.  Nor  is  there  any  greater 
delusion  for  the  consciences  of  the  unconverted,  or  greater  perplex- 
ity to  the  sincere  but  unintelligent  Christian,  than  an  indiscrimi- 
nate application  of  the  Gospel  to  them  both  in  one  general  mass.^ 
Nor  again — is  the  bold  tracing  of  this  broad  hne  sufficient  for  our 
purpose.  To  many,  who  would  not  dispute  its  correctness,  it 
would  bring  no  conviction.  The  painter's  broad  stroke  is  wholly 
insufficient  to  give  an  accurate  likeness.  The  sweeping  terms  of 
saint  and  sinner  bring  no  intelligible  discrimination,  without  due 
regard  to  the  spiritual  characteristics  of  each  division  in  their  more 
circumstantial  delineation.  It  is  only  by  this  minute  accuracy, 
that  each  class  will  be  brought  to  stand  on  his  own  side  of  the  line 
laid  open  before  him.  Misconception,  indistinctness,  or  indecision, 
greatly  encourages  the  self-deceiving  of  the  heart  on  the  one  side, 
and  the  scrupulosity  of  unbelief  on  the  other — two  serious  hin- 
drances to  the  spiritual  welfare  of  our  people. 

Nor  is  it  less  important  to  separate  between  the  professing  and 
the  true  Church.  This  line  also  is  distinctly  drawn  by  our  Lord.^ 
Every  part  of  the  Christian  character  has  its  counterfeit.  How 
easily  are  the  delusions  of  fancy  or  feehng  mistaken  for  the  impres- 
sions of  grace  !  The  genuineness  of  the  work  of  God  must  be 
estimated,  not  by  the  extent,  but  by  the  influence,  of  Scriptural 
knowledge — not  by  a  fluency  of  gifts,  but  by  their  exercise  in  con- 
nexion with  holiness  and  love.  Brainerd  (than  whom  no  man  had 
a  clearer  insight  into  counterfeit  r,eligion)  excellently  remarked — 
'  that  much  more  of  true  religion  consists  in  deep  humility,  broken- 
ness  of  heart,  and  an  abasing  sense  of  want  of  grace  and  holiness, 
than  most,  who  are  called  Christians,  imagine.' — '  He  spoke'  (as 
his  biographer  informs  us)  '  with  much  detestation  of  that  pre- 
tended experience  of  religion,  which  had  nothing  of  the  nature 
of  sanctification  in  it ;  that  did  not  tend  to  strictness,  tenderness 
and  diligence  in  religion,  to  meekness  and  benevolence  towards 
mankind  ;  and  that  was  not  manifested  by  modesty  of  conduct  and 
conversation.'     He  emphatically  enforced   the  importance   of  this 

1  Luke  xvi.  26. 

2  '  Most  assuredly'  (remarks  Mr.  Scott)  '  this  undistinguishing  way  of  preaching  is 
"casting  that  which  is  holy  unto  the  dogs  ;"  and,  I  am  deeply  convinced,  is  one  of  the 
worst  mistakes  that  a  preacher  can  fall  into ;  tending  most  directly  to  stupify  the  con- 
sciences and  harden  the  hearts  of  the  ungodly,  and  to  "  strengthen  their  hands,  that 
they  should  not  return  from  their  evil  way;"  and,  in  proportion,  discouraging  the  heart 
of  the  humble,  broken,  contrite  believer.'  Letters  and  Papers,  p.  441.  Comp.  Ezek. 
xxii.  26.  3  Matt.  vii.  21—23. 


252  VIEW    OP    THE    CHRISTIAN    MINISTRY  : 

discrimination  upon  a  probationer  for  the  Ministry — '  Labour  (said 
he)  '  to  distinguish  clearly,  upon  experiences  and  affections  in  re- 
ligion, that  you  may  make  a  difference  between  the  gold  and  the 
shining  dross.  I  say,  labour  here,  if  ever  you  ivould  be  an  useful 
Minister  of  Christ.^  We  would  remark  the  importance  of  giving 
vital  and  distinctive  marks  of  the  Christian  character — yet  in  a 
state  of  imperfection.  For  to  describe  them  in  their  perfect  state, 
would  be  to  confound  the  standard  with  the  measure  of  attain 
ment,  and  by  drawing  the  saint  as  an  angel,  to  invalidate  the  titi* 
and  confound  the  assurance  of  the  humble  believer.  The  stud,\ 
of  the  frame  and  moving  principles  of  the  human  mind,  wil' 
throw  light  upon  many  perplexing  cases  ;  and  enable  us  to  mark 
the  influence  of  bodily  passions,  constitutional  temperament,  or 
disordered  imagination,  in  obscuring  or  counterfeiting  genuine 
piety. 

But  we  must  also  regard  the  different  individualities  of  pro- 
fession ivithin  the  Church.  And  here  again  our  Lord's  parabol- 
ical description  of  his  earthly  kingdom  assists  us.^  The  Apostol- 
ical Ministry  also,  after  the  same  pattern,  marks  these  subdivisions 
in  the  Church. ^  And  doubtless  in  the  treatment  of  some,  it  is  im- 
portant to  ascertain  the  stage  of  the  Christian  life  ;  the  degree  of 
strength  or  weakness,  of  faintness  or  overcoming  in  the  spiritual 
conflict ;  of  advancement  or  retrogression  in  evangelical  holiness ; 
of  growing  distinctness  or  obscurity  in  the  apprehensions  of  truth  ; 
of  decided  separation  from  the  world,  or  remaining  conformity 
to  it ;  of  increasing  glow  or  decline  of  the  love  of  Christ  in  the 
soul.  The  Minister  (as  Bishq)  Hall  remarks)  '  must  discern  be- 
tween his  sheep  and  wolves ;  in  his  sheep,  between  the  sound  and 
unsound ;  in  the  unsound,  between  the  weak  and  the  tainted  ;  in 
the  tainted,  between  the  nature,  qualities,  and  degrees  of  the  dis- 
ease and  infection  ;  and  to  all  these  he  must  know  to  administer  a 
word  in  season.  He  hath  antidotes  for  all  temptations,  counsels  for 
all  doubts,  evictions  for  all  errors,  for  all  languishings.  No  occa- 
sion, from  any  altered  state  of  the  soul,  may  find  him  unfurnished.'* 
'The  epidemic  malady  of  our  nature'  (as  has  been  admirably  ob- 
served by  a  writer  lately  referred  to)  '  assumes  so  many  shapes, 

1  See  his  Diary,  and  Letter  ix.  appended  to  his  Life.  It  is  scarcely  necessary  to  refer 
to  Edwards'  celebrated  work  on  the  Affections — as  the  closest  and  most  searching  touch- 
stone of  Christian  sincerity,  and  the  most  accurate  detector  of  the  diversified  forms  of  false 
profession  and  delusive  experience. 

2  See  Mark  iv.  26—29. 

3  Comp.  St.  Paul's  distinct  treatment  of  babes  and  adults ;  and  St.  John's  distribution 
of  believers  into  the  several  classes  of  "  little  children,  young  men,  and  fathers."  1  Cor. 
iii.  1 ;  Heb.  v.  12—14 ;  with  1  John  ii.  12,  13. 

*  Bishop  Hall's  Epistles,  Decad  iv.  Epist.  v.  Works,  (Oxford  Edition)  vi.  221. 


DECIDED   PREACHING    OF    THE    GOSPEL.  253 

and  appears  under  such  a  variety  of  symptoms,  that  these  may  be 
considered  as  so  many  distinct  diseases,  which  demand  a  pro- 
portionate variety  in  the  method  of  treatment ;  nor  will  the  same 
prescription  suit  all  cases.  A  different  set  of  truths,  a  different 
mode  of  address,  is  requisite  to  rouse  the  careless,  to  beat  down  the 
arrogance  of  a  self-justifying  spirit,  from  what  is  necessary  to  com- 
fort the  humble  and  contrite  in  heart :  nor  is  it  easy  to  say,  which 
we  should  most  guard  against,  the  infusion  of  a  false  peace,  or  the 
inflaming  of  the  wounds  which  we  ought  to  heal.'^ 

A  defect  of  this  discrimination  must  greatly  impede  our  success. 
For  it  is  not  the  general  virtue  of  medicine,  but  its  suitable  appli- 
cation to  the  disease,  that  heals,  though  perhaps  with  painful  effi- 
cacy. A  practitioner,  who  had  one  sovereign  remedy  for  every 
complaint,  without  regard  to  the  patient's  age,  constitution,  or  habit, 
would  be  thought,  as  Baxter  says,  '  a  sort  of  civil  murderer.' 
Much  more  would  we  deprecate  the  spiritual  appUcation  of  this 
promiscuous  regimen ;  inasmuch  as  the  fatal  result  would  be — not 
for  time,  but  for  eternity.'^ 


VI.— DECIDED  PREACHING  OF  THE  GOSPEL. 

The  power  even  of  a  Scriptural  exhibition  of  truth  is  often 
materially  weakened  by  an  indecisive  mode  of  statement.  The 
doctrines  of  the  Gospel  appear  to  be  allowed  and  set  forth  ;  but 
in  so  feeble  and  hesitating  a  tone,  as  evinces  either  a  careless 
investigation  into  their  character,  a  doubtful  opinion  of  their 
truth,  or  an  indistinct  apprehension  of  their  value  and  efficacy. 
Such-  a  representation  awakens  but  little  interest,  and  produces 
no  effect.     Our  people  feel  little  obligation  to  receive  what,  from 

1  Hall's  Sermons,  ut  supra,  p.  22. 

2  Zepper  speaks  so  admirably  upon  the  subject  of  this  Section,  that,  as  his  work  is  but 
in  few  hands,  we  give  a  quotation  :^'  Cujus  operis  difficultatem  tam  multiplex  et  varia 
auditorum,  quibus  verhi  divini  mysteria  dispensanda  sunt,  diversitas  sexuum,  setatura, 
ingeniorum,  opinionum,  profectuum,  conditionLs,  institutionis,  morborum  ct  affectionum 
animi  discrirnen,  imo  contrarietas  non  parum  auget :  dum  alii  hypocritEe  sunt ;  alii  afflicti 
peccatores:  alii  flagitiosi ;  alii  pie  viventes:  alii  desperabundi;  alii  cum  infirmitate  et 
conscientiae  variis  tentationibus  varie  luctantes;  alii  pabulo,  quod  pascua  tantum,  et  fon- 
tes  Israelis  sapiat,  contenti ;  alii  delicati  et  nauseabundi,  quorum  palato  nihil  fere  sapit, 
quantumvis  orthodoxum,  nisi  carnem  quoque  et  mundum  resipiat.  Quos  aniniorum 
morbos,  et  diversam  auditorum  rationem,  ut  nosse  difficile  est :  ita  convenientia  omnibus 
et  singulis  remedia,  ex  verbi  divini  pharmacopolio  depromere,  eaque  feliciter  etiam  appli- 
care,  quanti,  quamque  immensi  laboris  et  sudoris,  quanti  ingenii,  quantae  spiritualis  pru- 
dentiae  res  est. — Unde  etiam  Christus  Ecclesiee  suae  pastorem  servo  comparat  prudenti 
et  fideli,  super  famulitium  Domini  constituto,  ut  illis  alimentum  det,  ct  quidem  in  tem- 
pore, hoc  est,  non  promiscue,  obiter  aut  perfunctorie,  sed  pro  ratione  temporum,  adeo- 
que  et  locorum  et  ingeniorum,  quibuseum  negotiura  illi  est.  Matt.  xxiv.  45.'  Pref. 
pp.  5,  6. 


254  ^  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

the  spiritless  mode  of  presentment,  seems  to  be  of  minor  import- 
ance— at  least  not  worthy  of  inconvenient  consideration,  or  ex- 
pensive sacrifices.  In  many  views  of  human  corruption,  of  the 
grand  doctrine  of  justification,  and  of  the  work  and  influence  of 
the  Spirit,  it  would  be  difficult  to  detect  any  positive  contrariety 
to  Scripture  ;  while  yet  there  is  an  evident  deterioration  from 
the  "  full  assurance,"  with  which  our  reformers  have  laid  them 
down,  as  the  primary  doctrines  of  the  Gospel,  indispensable  to 
the  character,  hope,  and  establishment  of  the  Christian.  There 
is  an  excessive  caution  in  fencing  and  guarding  the  statement. 
The  offensive  spirituality  of  terms  is  covered  in  the  garb  of  a 
more  popular  theology,  and  the  distinct  recognition  of  the  cardinal 
points  is  greatly  obscured  :  so  that,  though  there  is  no  actual  pull- 
ing down  of  the  house,  there  is  a  palpable  want  of  power  to  build 
it  up.  This  indecisive  tone  may  be  partially  traced  to  an  undue 
regard  to  human  standards ;  in  some  measure  taking  the  place  of 
an  entire  submission  to  the  word  of  God.  For  it  is  only  when  we 
stand  upon  the  whole  ground  of  Scripture,  that  we  can  make  those 
strong  and  constant  appeals  "  to  the  law  and  to  the  testimony," 
which  characterize  a  decided  view  of  the  Gospel,  and  enable  us  to 
deliver  it  in  a  clear  and  decided  manner.  It  is  not  enough  for  us 
to  speak  the  oracles  of  God.  We  must  speak  as  the  oracles ;' 
"  magnifying  our  office"  by  the  undoubted  confidence,  that  "  the 
Gospel,  which  is  preached  of  us  is  not  after  man" — that  our  mes- 
sage is  "  not  the  word  of  man,  but  in  truth  the  word  of  God."^  On 
the  deeper  and  more  mysterious  points  of  the  Gospel,  (on  which 
difference  of  sentiment  has  always  existed)  Christian  moderation 
and  forbearance  may  be  required.  But  on  the  grand  fundamentals, 
an  authoritativ^e  decision  of  statement  becomes  us  ;  not  allowing  a 
doubt  to  belong  to  our  message,  any  more  than  to  our  own  exist- 
ence. Thus  did  the  Apostles  and  their  fellow-labourers  preach  the 
Gospel.  They  had  received  it  from  the  mouth  of  God;  they  were 
assured  of  its  Divine  authority  ;  they  dehvered  it  in  despite  of  all  re- 
sistance,'  as  a  testimony/,  bringing  with  it  its  own  evidence ;  and 
thus,  "  by  manifestation  of  the  truth,  they  commended  themselves 
to  every  man's  conscience  in  the  sight  of  God."^  The  Apostle 
considered  the  charge  of  indecision,  even  in  ordinary  matters,  to  be 
so  grave  an  accusation,  and  so  injurious  to  his  Ministry,  that  he 
felt  himself  justified  in  calling  his  God  to  witness,  that  in  no  re- 

1  1  Peter  iv.  11.  2  Gal.  i.  11,  12 ;  1  Thess.  ii.  13.  3  See  Gal.  v.  2—4. 

*  Camp.  Luke  i.  3 ;  1  John  i.  1 — 3 ;  2  Peter  i.  16 ;  with  2  Cor.  iv.  2. 


DECIDED    PREACHING    OF    THE    GOSPEL.  255 

spect   had  his  word  been  fickle  among  them  ;  but  that  his  testi- 
mony had  been  consistent,  decided,  and  unwavering.' 

Such — again — was  his  decided  conviction  of  the  truth  of  his 
own  testimony,  that  he  hesitates  not  to  curse  himself,  or  even  "an 
angel  from  heaven,"  upon  the  supposition,  that  he  could  "  preach 
any  other  Gospel,  than  that  which  he  had  preached  unto  them."* 
To  those  whom  he  detected  in  undermining  it,  he  "  looald  give 
■  place  by  subjection,  no,  not  for  an  lioiir,  that  the  truth  of  the  Gos- 
pel might  continue  with"  the  church.  Nay  when  he  met  witli  an 
opponent  to  the  liberty  of  the  Gospel  in  the  person  of  an  Apostle — 
"  he  withstood  liim  to  the  face,"  even  before  the  whole  Church, 
"  because  he  was  to  be  blamed."*  Yet  this  was  the  same  Apostle, 
who  in  matters  of  lesser  moment  was  ever  ready  to  "become  all 
things  to  all  men,  if  that  by  any  means  he  might  save  some  ;"* 
who  would  give  up  the  use  of  meat  to  the  end  of  his  life,  rather 
than  put  a  stumbUng-block  in  the  way  of  a  weak  brother  \^  and 
who  would  circumcise  Timothy  in  condescension  to  the  infirmities 
and  prejudices  of  his  brethren,  to  gain  a  more  conciliating  access  to 
their  hearts.^  This  was  he,  who,  in  his  own  spirit,  was  '-gentle 
among  his  people,  as  a  nursing-mother  cherisheth  her  children ;" 
who  yet  could  not  endure  among  them  any  perversion  of  doctrine, 
or  laxity  of  practice,  without  the  severest  rebukes  and  most  fearful 
threatenings.''  So  important  is  it,  that  the  character  of  decision 
should  be — not  our  own  spirit — "lording  over  the  Lord's  heritage," 
or  "  having  dominion  over  their  faith,"^  (a  spiritual  exercise  of  the 
power  of  the  princes  of  this  world^)  ;  but  "  the  meekness  and 
gentleness  of  Christ,"  who,  though  "  the  servant  of  all,"  yet  as 
the  messenger  of  God,  "  spake  as  one  having  authority."  "  We 
speak,"  (said  he  on  one  occasion)  "  that  we  do  knoiv  :  and  testify 
that  tve  have  seeri^^'^  "We  having  the  same  spirit  of  faith," 
(said  his  chosen  Apostle)  "  according  as  it^  is  written,  I  believed, 
and  therefore  have  I  spoken  ;  we  also  believe,  and  therefore 
speak. ''^^^ 

1  2  Cor.  i.  17—20.  2  Gal.  8,  9.  3  Gal.  ii.  5,  11,  12. 

4  1  Cor.  ix.  22.  s  ib.  viii.  13.  6  Acts  xvi.  3. 

T  1  Thess.  ii.  7,  8,  with  Gal.  V.  2.     1  Cor.  iii.  47.  8  i  Peter  v.  3 ;  2  Cor.  i.  24. 

»  Matt.  XX.  25.  10  John  iii.  11.  "2  Cor.  iv.  13. 


256  VIEW    OF    THE    CHRISTIAN    MINISTRY: 


CHAPTER  V. 

THE    MODE    OP    SCRIPTURAL    PREACHING. 

What  diversity  do  we  observe  in  the  mode,  in  which  our  most 
approved  Ministers  exliibit  the  doctrines  of  the  Gospel !  Their 
style,  their  compositions,  their  mechanical  system  of  instruction, 
have  each  an  individual  character ;  and  something  probably  may 
be  learned  from  all.  Our  tone  of  mind,  habits,  preparatory  train- 
ing, schemes  of  study,  conversance  with  certain  schools  and  stand- 
ards of  preaching — all  combine  to  mould  the  character  of  our  Min- 
istrations. Some  will  adopt  one  mode,  some  another ;  nor  can  we 
pronounce  absolutely  upon  the  superior  excellence  of  one  of  them 
to  the  rest  under  all  circumstances.  The  Divine  blessing  evidently 
depends  not  on  the  discovery  and  practice  of  the  best  mode,  but 
upon  our  simplicity  in  seeking  for  direction,  and  our  conscientious 
diligence  in  improving  the  light  afforded  to  us.  Yet  there  are 
some  specialities  worthy  our  consideration,  on  which  we  shall  ven- 
ture to  offer  a  few  suggestions. 


I.— TOPICAL  AND  EXPOSITORY  PREACHING. 

The  mode  of  communicating  our  message  is  either  topical, 
preaching  from  texts  and  small  detached  portions  of  Scripture — or 
expository,  taking  large  and  connected  portions  of  sacred  writ,  as 
the  ground-work  of  our  public  discourses. 

Our  Lord's  first  sermon  was  an  example  of  the  topical  scheme. 
He  read  his  text,  interpreted  it,  laid  down  the  doctrine  of  it,  began 
to  apply  it  for  reproof,  and  to  illustrate  it  by  Scripture  example  ; 
and  thus  would  have  proceeded  to  the  end,  had  not  the  madness 
of  the  people,  succeeding  their  wonder,  interrupted  him.'  The  de- 
sign of  this  scheme  is  two-fold.  1st.  The  discerning  of  the  mind 
of  the  Spirit  in  the  text,  as  connected  with  the  context,  so  as  to  re- 
duce it  to  a  single  and  definite  proposition ;  and  then — 2ndly,  to 
lay  open  the  view  of  truth,  which  seems  naturally  to  arise  out  of  it. 
This  enables  us  to  diversify  our  application  of  truth,  in  its  place 
and  season,  and  prevents  a  wearisome  repetition  of  the  same  gen- 

1  Luke  iv.  16—30. 


TOPICAL    AND    EXPOSITORY    PREACHING.  257 

eral  statement.  For  such  is  the  fuhiess  of  the  Gospel,  that  there  ia 
no  part  or  proposition  of  God's  word,  which  does  not  admit  of  rich 
and  appropriate  chicidation  from  it.  A  mind  acquainted  with  the 
depth  of  this  heavenly  mine,  will  find  in  every  portion  of  Holy 
Writ  some  trace  of  "  the  unsearchable  riches  of  Christ ;"  and  a  fail- 
ure of  bringing  forth  the  fundamental  doctrines  from  such  resources, 
will  prove,  not  the  exhausted  state  df  the  treasure,  but  the  want  of 
spiritual  and  accurate  observation  of  its  hidden  store. 

The  expository  scheme,  though  a  less  impassioned  exercise, 
yet,  by  a  judicious  mixture  with  the  topical  system,  forms  a  most 
important  vehicle  of  instruction.  Comprehensive  and  connected 
views  of  truth  are  thus  set  forth,  equally  conducive  to  Christian  in- 
telligence, privilege,  and  stedfastness.  It  avoids  the  habit  of  build- 
ing upon  a  text  what  is  not  authorized  by  the  context ;  and  en- 
ables oui'  people  to  read  the  Scriptures  with  more  interest,  because 
with  more  understanding,  and  with  less  danger  of  being  misled  by 
disjointed  views  of  truth.  Thus  is  Scriptural  doctrine  confirmed, 
more  from  the  general  strain  of  the  sacred  argument,  than  from 
the  partial  citation  of  insulated  texts. 

Many  subjects  are  also  brought  forward,  which  otherwise  might 
probably  have  been  omitted. ^  Matters  of  application  to  particular 
sins  or  errors  occur  in  their  course,  Avithout  just  imputation  of  par- 
sonality  ;  and  short  occasional  hints,  thus  naturally  arising  from 
our  subjects,  fall  with  a  weight  of  conviction,  for  which  our  hearers 
are  often  wholly  unprepared.  There  is  no  time  to  take  the  alarm, 
and  to  fortify  the  mind  against  conviction  ;  as  w^hen  the  main  sub- 
ject is  directly  levelled  against  their  known  sins.  The  whole  extent 
of  the  Scripture  field  is  also  thus  laid  open  in  the  length  and  breadth 
thereof.  Occasions  are  offered  of  setting  forth  every  doctrine,  and 
enforcing  every  practical  obligation.  We  are  forced  into  an  ex- 
tended apprehension  and  application  of  truth.  The  mind  of  God 
is  discovered  more  accurately  in  the  precise  statements,  proportions, 
and  connexions  of  truth.  Here  'God  speaks  much,  and  man 
little.'*^  Without  being  entangled  in  the  trammels  of  system,  our 
views  are  both  enlarged  and  controlled  by  tracing  the  scope,  argu- 
ment, and  relative  position  of  truth  in  its  several  compartments. 
The  course  of  family  worship  w^ould  materially  assist  the  moulding 
of  the  mind  into  this  scheme.  Large  portions  of  Scripture  drawn 
out  within  the  limit  of  time  usually  allotted  to  this  interesting  ser- 

1  Perhaps  instruction  connected  with  divofce  would  not  have  occurred  in  a  village 
Ministry,  except  in  a  regular  course  of  Exposition.  (Mark  x.  2 — 12.)  In  this  way  tha 
Writer  somewhat  reluctantly  introduced  it,  but  with  unexpected  effect. 

2  Chrysostom. 

33 


258  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

vice,  would  gradually  train  us  to  the  successful  habit  of  connecting 
the  main  points,  rather  than  of  analyzing  the  minute  particles,  of 
our  subjects. 

The  scheme  formed  a  prominent  part  of  Primitive  instruction.^ 
Augustine,  Basil,  and  Chrysostom  dealt  largely  in  it.  The  Homi- 
lies of  the  last  father  are  justly  considered  as  among  the  best 
models  for  expository  preaching,  and  the  most  valuable  relics  of 
ecclesiastical  antiquity.  The  course  of  exposition  however,  should 
not  be  too  long;,  the  subjects  should  be  selected  with  a  special  re- 
gard to  our  own  resources,  and  to  the  circumstances  of  our  people ; 
care  should  be  taken  to  mingle  conviction  with  instruction,  to  keep 
the  heart  and  conscience  in  view  in  our  endeavour  to  inform  the 
understanding ;  we  should  watch  the  decline  of  interest  in  our 
course  ;  and  interchange  the  two  systems  for  greater  variety,  and 
to  obtain  the  advantage  of  both. 


n.— EXTEMPORE  AND   WRITTEN   SERMONS. 

The  Writer  does  not  attempt  to  settle  this  mooted  point  for  his 
brethren.  None  however  but  enthusiasts  will  contend  for  extetn- 
fore  preaching,  strictly  so  called.  Unpremeditated  speech  was 
promised  to  the  AposUes  in  their  peculiar  difficulties,  beyond  all 
human  resources.-  But  though  their  public  Ministry  was  probably 
of  this  kind,  yet  no  precedent  can  be  drawn  from  miraculous  in- 
fluence, superinduced  for  the  overcoming  natural  disadvantages,  in 
an  extraordinary  work. 

We  use  therefore  the  term  in  its  popular  reference  to  unwritten 
sermons,  digested  and  arranged  by  preparatory  meditation  ;  the 
language  and  the  filling  up  of  the  outlines  only  being  left  to  the 
moment  of  delivery. 

As  a  general  rule — we  must  feel  ourselves,  in  order  to  excite 
others  ]^  and  perhaps  the  passage  from  heart  to  heart  is  more  direct, 
and  the  sympathy  more  immediate,  with  the  natural  Sowings  of 
the  preacher's  heart,  than  with  communications  through  a  written 
medium.    The  look,  attitude,  manner  of  address  of  the  extemporary 

1  See  Cave's  Primitive  Christianity,  cli.  ix. 

2  Lulce  xxi.  14,  15.  Matt.  x.  19,  20.  The  martyrs  inherited  a  full  and  undoubted 
interest  in  this  promise.  But  it  never  was  intended  to  promise  Divine  inspiration  in  ity 
ordinary  sense  without  premeditation ;  or  to  imply,  that  preparatory  study  was  either 
useless,  or  a  bar  to  the  reception  of  needful  assistance.  The  exhortation  to  Timothy  (1 
Tim.  iv.  13,  referred  to  Part  I.  ch.  vii.  Sect,  i.)  evidently  imphes  the  necessity  of  the 
study  of  our  subjects. 

3 Si  vis  me  flere,  dolendum  est 

Primum  ipsi  tibi.  Horace. 


EXTEMPORE  AND  WRITTEN  SERMONS.  259 

Preacher,  is  more  direct,  personal,  and  arresting.  His  habit  is 
more  ready  to  improve  passing  occasions,  or  to  introduce  a  striking 
hint  to  rouse  his  careless  hearers.  The  reality  before  his  eyes  at 
the  moment  of  action  inspires  a  warmth,  which,  abstracted  from 
the  scene  of  work,  he  could  never  impart.  The  sight  of  his  people 
in  the  presence  of  God — their  very  countenances — their  attention 
or  listlessness — their  feeding  interest  or  apparent  dislike — suggests 
many  points  of  animated  address,  which  did  not  occur  in  the  study ; 
excites  many  visible  impressions  in  his  heart,  stirs  up  a  living 
energy  of  expression,  which  awakens  corresponding  sympathy  and 
interest  in  his  congregation.  This  is  a  matter  of  no  small  mo- 
ment. Men  are  little  influenced  by  argument ;  nor  is  convic- 
tion a  matter  of  the  intellect,  but  intimately  connected  with  all  the 
sympathies  of  the  heart.  Impressions  made  through  this  medium, 
and  diligently  cherished,  are  often  of  lasting  effect.  Nor  needs 
this  course  exhibit  less  substance  and  thought  than  written  com- 
position. The  time  necessarily  given  to  writing  is  a  subtraction 
from  what  might  have  been  improved  for  thinking  ;  and  though 
indolence  or  self-conceit  might  abuse  the  exemption  from  the  pen ; 
yet  a  solid  mind,  impressed  with  the  responsibility  of  the  occasion, 
would  gladly  redeem  it  for  a  more  fruitful  intellectual  exercise. 

Mr.  Cecil's  advice  for  commencing  this  practice  was — '  Begin  at 
once,  take  the  ease  and  pliancy  of  youth  into  the  formation  of  your 
habit'  Mr.  Robinson  on  the  contrary  recommended  very  cautious 
steps — '  Let  no  man  attempt  to  preach  without  book,  till  he  has 
patiently  written  all,  and  the  whole  of'  his  discourses  for  seven 
years;  let  him  then  begin  sparingly  and  gradually.'^  This  had 
been  the  rule  of  the  first  seven  years  of  his  own  Ministry  ;  from 
which,  he  declared,  only  dire  necessity  induced  him  to  swerve. 
Much,  however,  must  depend  upon  the  preparatory  discipline  of  the 
mind  ;  upon  the  extent  of  its  stores,  and  its  success  in  conflicting 
with,  and  overcoming,  constitutional  or  spiritual  hindrances.  Mr. 
Robinson  (unlike  Mr.  Richmond,  who  subsequently  attained  un- 
paralleled eminence  in  this  practice,^)  was  successful  from  the  first, 
and  probably  would  have  been  equally  so,  had  his  term  of  proba- 
tion been  curtailed  to  half  its  limits.  A  mind  formed  in  his  mould 
— correct  and  orderly  in  its  arrangements,  furnished  with  ample 
and  solid  materials,  and  trained  to-enlarged  Ministerial  exercises — 
might  commence  within  a  much  shorter  period. 

Bishop  Burnet  acquired  this  gift  by  a  fixed  and  constant  habit 
of  meditation  upon  an  extended  range  of  subjects,  and  by  speak- 
1  Vaughan's  Life,  p.  322,  325.  2  Richmond's  Life,  p.  155. 


260  VIEW    OF    THE    fcHRISTIAN    MINISTRY  : 

ing  his  thoughts  aloud  at  those  times  with  a  studied  accuracy  of 
expression.'  A  most  erroneous  notion  prevails  of  the  easiness  of 
this  attainment.  A  collection  of  words  is  often  mistaken  for  a 
justly-defined  sentiment ;  and  fluency  of  utterance  is  considered  to 
be  either  indicative  of  solidity  of  thought,  or  a  fair  amends  for  its 
deficiency.  Now  such  an  extemporaneous  faculty  can  bring  no 
substantial  instruction  to  our  people.  Our  subject  must  be  studied, 
till  it  is  understood,  digested,  and  felt.  For  a  well-conducted  habit 
we  need — not  impulse  or  fluency  merely — but  a  furniture  of  solid 
knowledge — combined  with  simplicity  of  style — solid  as  well  as 
animated  manner — and  instar  07nnium — a  mind  deeply  enriched 
with  the  unse'archable  treasure  of  Scripture.*  This  resource  will 
supply  the  place  of  many  secondary  qualifications,  while  nothing 
will  compensate  for  the  lack  of  it. 

Much  help  may  also  be  derived  from  conversational  habits  with 
our  people.  What  the  moment  suggests  for  individual  use,  would 
more  or  less  apply  collectively  ;  and  frequent  interchange  of  com- 
munication will  gradually  inspire  confidence  in  the  delivery  of  it. 

'  Smaller  excursions'^  in  Cottage  readings,  or  family  exposition, 
also  are  among  the  best  preparations.  A  young  Minister  studying 
a  passage  morning  and  evening,  consulting  commentators  and  ex- 
pounding extempore,  can  hardly  fail  of  enriching  his  mind,  and  of 
acquiring  a  Scriptural  style  of  simplicity,  and  the  free  natural 
method  of  pouring  out  a  full  heart  in  ready  words. 

This  exercise  however  should  be  combined  with  thoughtful  and 
well-digested  habits  of  composition.  Dr.  Doddridge,  without  recom- 
mending the  practice  of  written  sermons,  gives  detailed  rules  for 
most  elaborate  pulpit  composition.*  And  thus  the  fluency  of  the 
pulpit,  being  the  result  of  diligent  employment  in  the  study,  has 
often  been  committed  to  the  press  with  very  slight  variation  from 
the  public  delivery.  This  system  may  therefore  decisively  claim 
the  advantage,  which  Bishop  Burnet  ascribes  to  written  sermons. 
It  often  combines  '  heat  and  force  in  delivery,'  with  '  strength  and 
solidity  of  matter  ;'5  and  has  produced  volumes  of  sermons,  which 
in  all  essential  points  will  rank  with  the  most  elaborate  composi- 
tions of  a  more  mechanical  system. 

Yet  we  must  admit  the  advantages  of  written  composition,  in 
avoiding  wearisome  repetition — defective  modes  of  expression — a 

1  See  his  Life. 

2  Such  as  Jerome  observed  of  his  friend  Nepotian — '  that  by  daily  reading  and  medita- 
tion in  the  sacred  volume  he  had  made  his  soul  a  library  of  Christ.' 

3  Burnet's  Past.  Care.  *  See  his  Preaching  Lectures. 
5  Burnet's  History  of  the  Reformation,  Book  I.  year  1542. 


EXTEMPORE    AND    WRITTEN    SERMONS.  261 

confused  arrangement  of  the  flowing  thoughts  of  the  moment — • 
—(evils  more  or  less  incidental  to  the  opposite  scheme)  and  em- 
bodying our  matter  in  greater  compactness  and  solidity,  in  lucid 
order,  and  correct  style.  So  that  (at  the  early  stages  at  least)  the 
Roman  orator  may  justly  recommend  '  much  writing  as  the  best 
preparation  to  good  speaking.''  The  tyro  in  theology  has  probably 
little  conception  of  his  own  immature  attainments,  until  his  ideas 
have  been  expressed  on  paper.  At  every  step  he  finds  his  need  of 
expansion  or  condensation.  Not  having  prepared  his  way  as  he 
advanced,  by  a  thorough  maturing  of  his  subject,  he  has  to  "  lay 
again  the  foundation"  of  what  he  fancied  himself  to  have  attained. 
The  quantum  of  composition  will  however  vary  according  to  the 
natural  or  acquired  habits  of  the  mind  ;  but  in  few  cases  can  a 
certain  proportion  be  omitted  with  advantage.  Rarely  do  young 
men  unite  sound  judgment  with  a  hvely  imagination;  and  there- 
fore ordinary  sermons,  without  any  pains  of  composition,  would  be 
a  mass  of  inanimate  matter,  deficient  in  apt  illustration  and  point- 
ed application.  The  excursive  preacher  needs  the  use  of  his  pen 
to  restrain  himself  within  the  limits  of  an  accurate  and  connected 
plan  ;  without  which  digressive  and  unconnected  matter  would 
probably  form  the  main  substance  of  his  discourses.  The  fiuent, 
unfurnished  preacher,  without  this  resource  to  fill  his  shadowy 
mechanism,  will  be  wordy,  declamatory,  unsubstantial,  and  unin- 
teresting. Indeed  the  gift  of  fluency,  without  furniture  or  applica- 
tion, is  rather  a  misfortune  than  a  desirable  qualification.  Besides 
the  personal  danger  of  neglecting  intellectual  improvement,  it  di- 
gresses from  our  proper  subject  at  times  of  embarrassment,  to  ir- 
relevant, but  more  agreeable  points.  Thus  some  have  been  spoilt 
from  the  want  of  the  book,  as  well  as  others  fettered  by  the  use 
of  it. 

The  primitive  records  furnish  traces  both  of  the  written  and 
the  extemporary  form.  Sermons  could  not  then  be  wholly  writ- 
ten, as  they  generally  consisted  of  expositions  of  Scripture  com- 
monly of  the  lesson  last  read  (as  being  most  fresh  in  the  mem- 
ory of  the  people) ;  and  two  or  three  sermons  were  often  de- 
livered successively  in  the  same  service.'^  Origen  is  thought  to 
have  fully  introduced  the   extemporary    mode.      Notices   of   this 

1  Caput  autem  est,  quod  (ut  vere  dicam)  minime  facimus  (est  enim  magni  laboris,  quern 
plerique  fugitnus)  quam  plurimura  scribere.  Cic.  de.  Orat.  At  the  same  time  he  observes 
that,  should  the  speaker  only  avail  himself  in  part  of  the  habit  of  writing,  the  remainder 
of  his  address  will  partake  more  or  less  of  the  style  of  correct  composition. 

2  After  the  reading  of  the  Gospel,  the  Presbyters  exhorting  the  people,  one  by  one,  not 
all  at  once;  and  after  all  the  Bishop,  as  it  is  fitting  for  the  Master  to  do.  Cave's  Primi- 
tive Christianity. 


262  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

method  are  found  in  the  writings  of  Augustine  and  Chrysostom ; 
whose  frequency  of  preaching  naturally  gave  them  this  freedom  ; 
and  whose  incessant  Ministerial  activity  rendered  it  morally  impos- 
sible, that  they  could  have  alioays  written  their  sermons.  At  the 
same  time  plain  notices  are  found  in  the  writings  of  the  Fathers, 
of  sermons  written — not  only  for  the  preacher's  own  use,  but  for 
more  general  advantage.'  Burnet  mentions  the  practice  of  reading 
at  the  Reformation  era  ;  yet  Latimer's  honest  "  plainness  of  speech," 
and  the  memorials  of  some  of  his  cotemporaries,  furnish  evidence 
of  the  opposite  usage.'^ 

Archbishop  Seeker,  after  discussing  the  question  of  written  and 
extempore  sermons,  recommends  written  sketches,  combined  with 
extempore  delivery,  as  '  a  middle  wa)'^  used  by  some  of  our  prede- 
cessors,'^  and  adds — '  perhaps  duly  managed,  this  would  be  the 
best.'*  The  scheme,  argument,  and  application  of  the  discourse 
are  given,  without  needless  anxiety  to  preserve  the  precise  letter  of 
the  composition.  This  indeed  is  adopted,  when  naturally  occur- 
ring to  the  mind  ;  otherwise  the  matter  is  clothed  in  the  garb, 
which  the  present  moment  supplies.  This  plan  seems  to  combine 
the  advantages  of  the  two  schemes — restraining  within  the  bounds 
of  chastised  feehng  and  well-digested  arrangement,  without  the 
shackles  of  a  written  composition.  The  memory  is  exercised  with- 
out painful  anxiety  :  while  the  mind  is  left  free  to  the  excitement 
of  the  feelings  of  the  moment,  in  dependence  upon  Divine  assist- 
ance. And  this  freedom  must  undoubtedly  be  claimed,  of  not  be- 
ing restricted  to  the .  letter  of  our  premeditated  sentiments.  A 
/"richer  unction  of  the  spirit  may  reasonably  be  expected  at  the  mo- 
ment of  preaching,  after  public  and  united  prayer,  while  standing 
up  in  the  immediate  presence  of  God  as  an  ambassador  for  Christ, 
beyond  what  had  been  previously  vouchsafed  in  the  study.  As  re- 
gards means  however,  '  a  man  cannot  expect  a  good  habit  of 
preaching  thus,  without  much  study  and  experience.  Young  be- 
ginners should  use  themselves  to  a  more  exact  and  elaborate  way. 
When  a  good  style  and  expression  is  first  learned  by  perusing,  it 
will  afterwards  be  more  easily  retained  in  discoursing. '^     No  lack 

1  Some  hints  in  the  writings  of  Augustine  and  Gregory  refer  to  the  custom  of  their 


Such  as  Bishop  Bull.  See  his  Life  by  Nelson,  p.  59.  Burnet  gives  some  excellent 
rules  for  tie  attainment  of  this  exercise.  Pastoral  Care,  ch.  ix.  Comp.  Fenelon's  Dia- 
logues. Erasmus  traces  the  practice  to  the  Fathers — '  Tutum  est  capita  scrmonis  in  charta 
notata  habere  ad  manum,  quod  in  Psalmos  aliquot  fecisse  videtur  Augustinus  ;  et  haud  scio, 
an  in  armies,  quanquam  vir  memoria  ad.prodig-ium  usque  felicL' 
4  Charges,  p.  287—291.  5  Wilkins'  Eccles.  p.  203. 


EXTEMPORE    AND    WRITTEN    SERMONS.  263 

either  of  matter  or  expression  needs  generally  be  apprehended  in  a 
well-digested  and  arranged  subject.^  "  Of  the  abundance  qf  the 
heart  the  mouth  will  speak  ;"  '  nor  will  the  preacher  be  able  to  re- 
peat a  tenth  part  of  the  truths  which  God  has  communicated  to 
him,  while  meditating  upon  his  text.'^  Increasing  interest,  aided 
by  practice,  will  also  gradually  remove  difliculties  ;  and  that  '  ve- 
hement simplicit)^'  which  Cecil  justly  defined  to  be  '  true  elo- 
quence,'^ will  characterize  our  preaching,  even  amidst  much  hum- 
bling and  most  profitable  experience  of  Ministerial  weakness.  If 
parhamentary  or  forensic  speakers  have  attained  an  uninterrupted 
fluency  of  ex'pression,  even  while  "  leaning  to  their  own  under- 
standing ;"  much  more  if  the  Lord  means  to  employ  this  habit  in 
his  service  may  we  assure  ourselves  of  a  competent  measure  of 
spiritual  ability,  in  the  use  of  the  appointed  means,  and  in  depend- 
ence on  his  promised  aid.  And  never  are  we  better  fitted  for  our 
work,  than  while  cherishing  a  deep-toned  recollection — "  Without 
me  ye  can  do  nothing."^ 

After  all,  however,  as  appears  to  the  Writer,  far  too  great  im- 
portance is  often  attached  to  this  mode.  Though  much  considera- 
tion has  determined  his  own  practice  of  it,  he  is  fully  persuaded, 
that  such  is  the  diversity  of  gifts  among  preachers  of  equal  em- 
inence, that  the  best  mode  is  not  always  the  best  in  all  cases. 
Some  have  greater  readiness  of  expression  by  their  pen.  With 
others,  most  freedom  is  experienced  in  the  excitement  of  their  feel- 
ings, by  the  vivid  presentment  of  their  awful  responsibility.  It  will 
readily  be  granted,  that  a  judicious  and  animated  system  of  read- 
ing (no  very  infrequent  case)  is  better  than  an   ill-conducted  and 

1 Cui  lecta  potenter  erit  res, 

Nee  facundia  deseret  hunc,  nee  lucidus  ordo ; 
Verbaque  provisam  rem  non  invita  sequuntur. 

Hor.  de  Arte  Poet. 
'  Whose  mind  soever  is  fully  possessed  with  the  fervent  desire  to  know  good  things,  and 
with  the  dearest  charity  to  infuse  the  knowledge  of  them  into  others — when  such  a  man 
would  speak,  his  words,  like  so  many  nimble  and  airy  servitors,  trip  about  him  at  com- 
mand, and  in  well-ordered  files,  as  he  would  wish,  fall  aptly  into  their  own  places.' 
IV5ilton. 

2  Act  of  Synod  of  Berne,  ch.  xl.  quoted  in  Fletcher's  Portrait  of  St.  Paul. 

3  Cecil's  Remains. 

4  .John  XV.  5.  Professor  Campbell  seems  scarcely  to  recognize  this  practice  in  the 
Kirk.  In  discussing  the  several  advantages  and  disadvantages  of  reading  and  repeating 
our  discourses,  he  justly  complained  of  the  burden  of  the  latter  usage,  as  interfering  with 
important  pastoral  engagements.  (Campbell  on  Pulp.  Eloquence,  Lect.  iv.  On  Past. 
Char.  Lect.  ix.)  We  niight  add — in  the  act  of  delivery,  it  is  likely  to  deaden  the  affec- 
tions by  the  anxious  process  of  reciting,  to  divert  the  attention  from  the  sentiment  to  the 
word,  and  to  produce  a  hurried,  monotonous,  or  inharmonious  tone  of  address.  Indeed, 
upon  the  whole,  it  is  no  more  than  a  schoolboy's  exercise  of  '  most  unreasonalile  labo- 
riousness,'  which  Bishop  Burnet  conceives  it  possible  few  to  maintain,  and  with  which 
the  heart  has  as  little  necessary  concern,  as  it  is  often  supposed  to  have  with  the  pages 
of  the  book.  Compare  Seeker's  Charges,  p.  291.  Fenelon's  Dialogues  (ii.)  Burnet's 
Pastoral  Care,  ch.  ix.     Smith  on  the  Pastoral  Office,  Lect.  xx. 


264  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

unfarnisbed  habit  of  extempore  speaking' — not  to  speak  of  the  re- 
excited,  remembered,  and  digested,  materials  of  experience,  which 
are  more  advantageously  brought  forward  on  this  system.^  The 
preaching  of  Mr.  Milner  of  Hull,  and  Mr.  Walker  of  Truro,  the 
earl}"  years  of  Mr.  Robinson,  and  some  of  the  most  successful  Min- 
istrations within  the  Writer's  knowledge,  have  been  formed  upon 
the  scheme  of  written  compositions.  And  may  we  not  ask  on  the 
ground  of  ecclesiastical  consistency — Why  should  the  book  be 
more  objectionable  in  the  pulpit  than  in  the  desk  ?  AYhy  is  it  not 
possible  spiritually  to  preach,  as  well  as  to  pray,  with  a  form? 
Extempore  preaching  is  the  mode,  not  the  matter  ;  *the  shell,  the 
vehicle  :  not  the  essential  substance.  A  sermon  written  or  un- 
written may  be  ahke  the  fruit  of  prayer,  and  the  exercise  of  faith  ; 
and,  according  to  its  spirit  and  principles,  not  according  to  the 
mode  of  its  delivery,  is  it  accepted  and  honoured.  In  either  case 
there  is  the  same  need  of  faith,  and  the  same  difficult)'  in  its  ex- 
ercise. In  either  case  is  the  same  danger  of  formahty ;  nor  is  it 
easier  to  say,  w^hether  the  dependence  upon  the  book' or  upon 
the  gift  is  more  natural  or  delusive. 

But  it  is  hard  to  insist  on  advantages  of  one  system,  without  an 
undue  depreciation  of  the  other.  Many  excellent  divines  trace 
the  preaching  of  written  sermons  to  unbelief,  an  undue  regard  to 
self,  the  fear  of  man,^  or  to  "  the  spirit  of  1  he  world."*  But  who, 
from  the  days  of  St.  Paul,  was  less  under  the  influence  of  these 
unevangelical  principles  than  Luther  7  Yet  he  tells  us  '  that 
{pccasionally,  not  in  his  ordinary  custom)  he  preached  out  of  the 
book,  though  not  of   necessity,  as  if   he  could  not  do  otherwise, 

1  The  following  lines  have  much  good  sense  in  them : 

'  Should  you,  my  friend,  the  important  question  ask — 

With  or  without  my  papers  shall  I  preach  ? 

My  answer  hear  and  weigh.     Your  sermons  write 

From  end  to  end  ;  and  every  thought  invest 

With  full  expression,  such  as  best  may  suit 

Its  nature  and  its  use ;  and  then  pronounce 

As  much  as  your  remembrance  can  retain. 

Rather  read  every  sentence  word  for  word, 

Than  wander  in  a  desultory  strain — 

A  chaos,  dark,  irregular,  and  wild — 

Where  the  same  thought  and  language  oft  revolves, — 

And  re-revolves  to  tire  sagacious  minds ; 

However  loud  the  momentary  praise 

Of  ignorance,  and  empty  fervors  chstrm'd. 

But  never  to  your  notes  be  so  enslav'd. 

As  to  repress  some  instantaneous  thought, 

That  may,  like  lightning,  dart  upon  the  soul, 

And  blaze  in  strength  and  majesty  Divine.' 

Gibbons'  Christian  Minister. 

2  We  would  remark,  that  a  written  sermon,  repeatedly  read  over  before  the  delivery, 
will  have  much  of  the  ease  and  force  of  an  extemporaneous  discourse. 

3  See  Newton's  Letters  to  Mr.  Barlass.  ^  Budd  on  Infant  Baptism,  p.  493 — i96. 


EXTEMPORE    PiJ-EACHIXG.  265 

yet  for  examjile's  sake  to  others.^^  Mr.  Milner's  written  composi- 
tions, in  faithfulness  of  statement,  unction  of  style,  and  closeness 
of  application,  are  exceeded — we  might  almost  say  equalled — by 
no  Ministry  conducted  on  the  opposite  system.  Perhaps  they 
could  not  bnt  be  more  justly  characterized,  than  by  Mr.  Budd's  de- 
scription of  the  offensiveness  of  extemporaneous  preaching.'^ 

A  Writer  in  the  Christian  Observer^  (who  has  thrown  out 
some  valuable  hints  upon  the  general  subject)  charges  this  practice 
upon  idleness.  The  principle  however  of  ]Mr.  Baxter's  reply  to 
the  (Quaker's  objection  bears  upon  this  point — '  You  read  your  ser- 
mons out  of  a  paper,  therefore,  you  have  not  the  Spirit' — '  It  is  not 
want  of  your  abilities' — he  rejoins — '  that  makes  Ministers  use 
notes  ;  but  it  is  a  regard  to  the  work,  and  good  of  the  hearers,' — 
^  I  use  notes  as  much  as  any  man,  ivhen  I  take  pa/ns;  and  as 
little  as  amj  man,  ichen  I  am  laz'^,  or  busy,  or  have  not  time  to 
prepare.  It  is  easier  for  us  to  preach  three  sermons  without  notes, 
than  one  with  them.'*  This  accusation  was  made  the  ground  of 
the  celebrated  mandate  of  King  Charles.^  But  the  theological  au- 
thority of  this  curious  document,  issuing  from  a  profligate  court,  is 
reduced  to  a  minimum  ;  and  its  universal  observance  at  the  time 
when  religion  was  at  the  lowest  ebb  among  the  clergy,  would  have 
been  a  woeful  calamity  to  the  nation.  For  how  much  less  calcu- 
lated for  instruction  would  have  been  extemporary  addresses  from 
unpracticed  and  unspiritual  men,  than  written  compositions,  which 
might  have  embodied  some  useful  substance  from  extrinsical  re- 
sources !  Besides,  may  not  this  charge  be  sometimes  applied  to 
the  extempore  system  ?  May  not  indolence  render  the  mind 
(with  a  tolerable  fluency  of  utterance)  unwilling  to  burden  itself 
with  the  labour  of  thinking  out  important  matters  ?^  In  both 
cases  it  would  be  admitted  to  be  the  abuse  ;  but  both  systems 
are  evidently  hable  to  abuse.  The  same  Writer  somewhat  bold- 
ly states,  that  a  man  incapable  of  preaching  extemporaneously, 
is  '  not  fit  for  the    Ministry — being   not  '•'  apt   to    teach."  '     But 

1  See  Edward's  Preacher,  i.  220.  2  Budd  on  Infant  Baptism,  p.  497. 

3  See  Christian  Observer,  Oct.  1828. 

*  Church  History,  4to.  1680,  p.  471.  Bishop  Hall  tells  us  of  his  own  practice — '  V\'hen 
I  preached  three  times  in  a  week,  yet  never  durst  I  chmb  into  the  pulpit  to  preach  any 
sermon,  whereof  I  had  not  before,  in  my  poor  and  plain  fashion,  penned  every  word  in 
the  same  order  wherein  I  hoped  to  deliver  it ;  although  in  the  expression  I  listed  not  to 
be  a  slave  to  syllables.'     Account  of  himself,  p.  34. 

5  Appendix  to  Dr.'  Buchanan's  Sermons  on  Eras  of  Light,  and  Riclimond's  Life, 
p.  157. 

6  Bishop  Stillingfleet  complained  in  his  day—'  There  is  got  an  ill  habit  of  speaking 
exteropore,  and  a  loose  and  careless  way  of  talking  in  the  pulpit ;  which  is  easy  to  the 
prea«er,  and  plausible  to  less  judicious  people.'  Duties  and  Rights  of  the  Parochial 
Clergy,  p.  30. 

34 


266  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

would  not  this  supposition  have  disquaUfied  Moses  from  bis  Di- 
vine commission ;  which,  though  not  identical  with  preaching, 
yet  comprised  a  considerable  proportion  of  instruction,  and  would 
have  been  much  commended  by  fluency  of  utterance  ?  Yet  if 
God  had  deemed  it  indispensable  for  his  work,  would  he  not 
have  supplied  the  personal  deficiency,  instead  of  compensating 
for  it  by  extrinsical  help  ?'  When  therefore  the  heart  is  right, 
and  the  indications  of  the  will  of  God  clear,  why  may  not  the 
same  deficiency  be  similarly  provided  for  by  another  mode  of 
administration  ? 

The  most  common  reason  for  the  adoption  of  written  sermons — 
is  concession  to  the  temper  and  prejudices  of  our  people.  It 
seems  incurring  a  fearful  responsibility,  to  repel  any  from  our  Min- 
istry on  account  of  an  offensive  mode.  "  The  offence  of  the  cross" 
— the  only  offence  unconnected  with  personal  guilt — respects  the 
matter,  and  not  the  mode,  of  our  Ministrations.  The  principle  of 
"  becoming  all  things  to  all  men,'"^  surely  extends  to  every  particular 
of  the  mode  of  address,  though  not  to  one  particle  of  the  funda- 
mental matter  ]^  and  if  the  Apostle  Paul  was  accustomed  to  speak 
from  the  immediate  impulse  of  his  mind,  it  is  hard  to  believe,  that 
he,  who  felt  himself  "  a  debtor  both  to  the  Greeks  and  to  the  bar- 
barians, both  to  the  wise  and  to  the  unwise,"^  would  not  have  used 
a  different  mode,  had  it  been  at  any  time  necessary  to  answer  his 
great  end.  Few  but  would  admit  the  spirit  of  Henry  Martyn's 
concession  to  his  Anglo-Indian  congregation,  on  his  extempore 
preaching — '  saying,  that  he  would  give  them  a  folio  sermon  book, 
if  they  would  receive  the  word  of  God  on  that  account.'*  Nor  is 
the  propriety  of  conformity  to  established  usage  commonly  ques- 
tioned, in  the  occasion  of  condones  ad  cleruTn,  whether  in  Univer- 
sity, Cathedral,  or  Visitation  Pulpits.  The  appendage  of  a  written 
composition  might  here  be  made  the  vehicle  of  statements  as  faith- 
ful and  as  important,  as  has  been  delivered  by  the  preacher  in  his 
ordinary  Ministration  through  a  more  free  medium. 

The  writer,  therefore,  fully  accords  with  Archbishop  Seeker's 
view  of  the  question — '  After  all,  every  man  (as  the  Apostle  saith 
on  a  very  different  occasion)  hath  his  proper  gift  of  God,  one  after 
this  manner,  another  after  that.  Let  each  cultivate  his  own,  and 
no  one  censure  or  despise  his  brother.'*  This  was  Mr.  Robinson's 
judgment  of  the  matter,  who  with  a  decided  preference  for  extem- 
pore preaching,  '  taught  his  people  to  relish  either  ;  and  to  consider 

1  Exod.  iv.  10—16.  2  1  Cor.  ix.  22.  3  See  Gal.  ii.  5.      4 

4  Rom.  i.  14.  5  Life,  pp.  227,  223.  6  charges,  pp.  290,  291. 


THE    SPIRIT    OF    SCRIPTURAL    PREACHING.  267 

book  or  no  book,  as  one  of  those  circumstantials  in  the  fulfihnent 
of  the  ordinance,  which  was  of  secondary,  or  rather  of  no  mo- 
ment.'*— However  this  is  one  of  those  questions  that  can  never  be 
decided  upon  paper.  The  conscientious  Minister  will  consider  the 
nature  of  his  situation,  the  temper  of  his  people,  the  character  and 
suitableness  of  his  individual  talent — which  mode  is  most  adapted 
to  subserve  his  own  Ministerial  efficiency.  It  will  probably  be  well 
for  him  to  use  himself  to  both  methods — to  combine  the  freedom 
and  vigour  of  extempore  preaching  with  that  clearness,  regularity, 
and  fulness  of  matter,  which  is  best  secured  by  much  reflection  and 
writing.  It  might  be  his  duty  to  yield  to  a  decided  preference  for 
extempore  preaching  among  his  people ;  though  it  would  be  wise 
to  avail  himself  of  the  judgment  of  his  more  discerning  brethren 
in  formincT  his  ultimate  determination. 


CHAPTER  VI. 

THE    SPIRIT    OF    SCRIPTURAL    PREACHING. 

A  THOUGHTFUL  study  of  the  Gospels  and  the  Acts  of  the  Apos- 
tles, will  aflbrd  the  best  illustrations  of  this  subject.  Our  Lord's 
Ministry  furnishes  the  perfect  exemplification,  of  which  the  Apos- 
tolic Ministry  exhibited  a  close  detailed  imitation ;  and  therefore 
as  entrusted  with  the  same  commission,  opposed  by  the  same  hin- 
drances, and  sustained  by  the  same  promises  with  the  first  Minis- 
ters of  the  Church,  an  attentive  consideration  of  their  spirit  must 
be  replete  with  most  important  instruction  and  support.  A  few 
leading  particulars  will  be  specified,  which  may  be  filled  up  with 
advantage,  even  in  the  most  contracted  sphere  of  the  Christian 
Ministry. 


I.— BOLDNESS— THE  SPIRIT  OF  SCRIPTURAL  PREACHING. 

Our  Lord's  pungent  addresses  to  the  Scribes  and  Pharisees^  ex- 
hibit the  boldness  of  a  Christian  Ministration.  The  same  spirit  in 
the  Apostles — unaccountable  upon  human  calculations^ — confound- 
ed their  judges  to  theirface.*    Witness  Paul  before  Felix — a  prisoner 

»  Vaughan's  Life,  p.  234.  2  See  Matt,  xxiii.  '  Acts  ii.  13. 

<  Acts  iv.  13.     See  the  power  that  rested  upon  this  spirit ;  29 — 33 :  xiv.  3.    St.  Paul's 


268  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

on  his  trial  for  life — "  no  man  standing  by  him" — hated  even  to 
death  by  the  influential  body  of  his  countrymen  ;  yet,  mean,  and 
in  peril,  looking  his  Judge  in  the  face,  with  the  power  of  life  and 
death  in  his  hands;  and — remembering  only  the  dignity  of  his 
office — delivering  to  tliis  noble  sinner  and  his  guilty  partner  the 
most  personal  and  offensive  truths.^  How  did  this  splendid  exam- 
ple of  Ministerial  boldness  "  magnify  his  office  !"  For  what  can  be 
more  degrading  to  our  Divine  commission,  than  that  we  should 
fear  the  face  of  men  ?  What  unmindfulness  does  it  argue  of  our 
Master's  presence  and  authority,  and  of  our  high  responsibilities,  as 
"  set  forth  for  the  defence  of  the  Gospel  !"^  The  independence, 
that  disregards  alike  the  praise  and  the  censure  of  man,  is  indis- 
pensable for  the  integrity  of  the  Christian  Ministry. 

Luther  would  have  been  tolerated  on  many  truths  of  general 
application;  but  his  bold  statements  of  justification  could  not  be 
endured.  How  different  from  Erasmus,  who,  though  a  layman, 
delivered  his  doctrines  ex  cathedra^  yet  with  an  unworthy  careful- 
ness to  avoid  inconvenient  offence  !  But  the  question  is  not,  how 
our  people  may  be  pleased ;  but  how  they  may  be  warned,  in- 
structed, and  saved.  We  would  indeed  strongly  rebuke  that  mod- 
esty, which  makes  us  ashamed  of  our  grand  message  :  or  that 
tremulous  timidity,  which  seems  to  imply,  that  we  are  only  half- 
believers  in  our  grand  commission.^  To  keep  offensive  doctrines 
out  of  view,  or  to  apologize  for  the  occasional  mention  of  them,  or 
to  be  over-cautious  respecting  the  rudeness  of  disquieting  the  con- 
science with  unwelcome  truth ;  to  compromise  with  the  world  ;  to 
connive  at  fashionable  sins ;  or  to  be  silent,  where  the  cause  of 
God  demands  an  open  confession — this  is  not  the  spirit  which  hon- 
ours our  Master,  and  which  he  "  delighteth  to  honour."* 

The  reproof  of  sin  is  an  important  part  of  Ministerial  boldness. 
Even  the  courtesies  of  life  never  restrained  our  Lord  from  this  of- 
fice. The  Pharisees'  dinners  were  made  the  seasons  of  rebuke,  and 
never  used  as  an  excuse  for  declining  it.^  The  Scriptural  rules  and 
exhortations  in  the  Ministerial  Epistles  show,  that  it  should  be^ 
when  occasion  required,  public,^  as  a  warning  to  others — sharp,'' 

deep  sense  of  its  importance.  Eph.  vi.  19,  20.  Col.  iv.  3,  4 — the  same  spirit  charac- 
terizing the  Jewish  prophets,  1  Kings  xxi.  20;  xxii.  14 — 25.  2  Chron.  xvi.  7;  xxiv. 
20.    Isaiah  Iviii.  1 ;  Ixv.  2,  with  Rom.  x.  20.    Amos  vii.  10— 13.    Micah  iii.  8.    Matt.  iii.  7. 

1  Acts  xxiv.  24,  25.  2  Phil.  i.  17.  3  See  Jer.  xxiii.  28. 

*  See  some  searching  views,  in  a  sermon  entitled  '  The  Gospel  Message,  by  Rev.  Dr. 
Dealtry,  pp.  24 — 26.  '  Be  afraid  of  nothing  more' — said  a  holy  Minister — '  than  the  de- 
testable cowardice  of  a  selfish  and  unbelieving  heart.'  Correspondence  of  the  late  Rev. 
Henry  Venn,  p.  248.  '  Lord,  turn  the  fear  of  men's  faces  into  a  love  of  their  souls' — 
was  Mr.  Walker's  godly  prayer. — Life,  p.  356. 

5  Luke  vu.  36—46;  xi.  37—54.  « 1  Tim.  v.  20,  i  Titus  i.  13. 


WISDOM,    IN    THE    PREACHING    OF    THE    GOSPEL.  269 

as  a  means  of  conviction  to  the  offender — with  aiithority^^  in  our 
Master's  name — with  love,^  in  the  hope  of  ultimate  restoration.  It 
should,  however,  be  always  aimed  at  the  sin,  not  at  the  sinner. 
There  was  no  need  for  the  Apostle  to  make  any  personal  allusion 
to  Felix.  Conscience  told  the  trembhng-  criminal — "  Thou  art  the 
man."^ 

Yet  it  is  not  every  kind  of  boldness,  that  commends  the  glory' 
of  our  message,  and  the  dignity  of  our  office.  It  is  not  an  affected 
faithfulness,  that  makes  a  merit  of  provoking  hostility  to  the  truth 
— (a  temper  more  closely  connected  with  a  man's  own  spirit  than 
with  the  Gospel) — -not  a  presumptuous  rashness,  that  utters  the 
holy  oracles  without  premeditation  of  what  is  most  fitting  to  be 
said,  or  most  likely  to  be  effective.  But  it  is  a  spiritual,  holy  prin- 
ciple, combined  with  meekness,  humility,  and  love,  and  with  a 
deep  consciousness  of  our  own  weakness  and  infirmities.*  This 
spirit  is  "  a  door  of  utterance" — a  door  shut,  till  the  Lord  opens  it 
— a  matter  of  special  difficulty — and  therefore  a  subject  of  special 
prayer,  both  with  the  Minister  and  with  the  people  on  his  ac- 
count.5 

This  Ministerial  boldness  is  fenced  on  either  side  by  warning 
and  encouragement.^  Yet  many  probably  know,  and  even  feel, 
more  truth,  than  they  have  courage  to  preach.  Want  we  then  a 
further  motive?  Think  of  the  despised  Saviour  in  the  judgment 
hall,  "  before  Pontius  Pilate,  witnessing  a  good  confessiori^^"^ — 
an  example  of  fidelity  enough  to  make  a  coward  bold ! 

The  deficiency  of  this  spirit  lowers  us  in  the  estimation  of  our 
people,  as  time-servers,  whose  moral  and  religious  integrity  are 
alike  suspected.  Many  who  love  the  '  smooth  things'  we  should 
'  prophesy,'  would  despise  us  in  their  hearts  for  this  accommoda- 
tion to  their  sinful  indulgences ;  whilst  Christian  boldness  awes 
the  haters  of  our  message,  and  secures  the  confidence  of  the  true 
flock  of  Christ,  and  the  approbation  of  our  conscience  in  the  sight 
of  God. 


II.— WISDOM— THE  SPIRIT  OF   SCRIPTURAL  PREACHING. 

"  WisDOM"^observes  the  wise    king  of  Jerusalem,  who  had 
known  its  value  in  public  instruction — "  is  profitable  to  direct."* 

1  Titus  ii.  15,  with  1  Cor.  v.  4.  21  Tim.  v.  1.    2  Tim.  ii.  24,  25. 

3  Acts  xxiv.  25.  ■»  See  1  Cor.  ii.  3.  s  See  Eph.  vi.  19,  20. 

6  Comp.  Jer.  i.  17—19.     Ezek.  ii.  6—8.     2  Tim.  iv.  16.     This  thought  seems  to  have 
been  the  last  prop  of  Jeremiah's  sinking  spirit,  chap.  xx.  9 — 11. 

7  1  Tim.  vi.  13.  s  EcgI.  x.  10,  wdth  xii.  10. 


270  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

We  may  be  useful  without  learning,  but  not  without  wisdom. 
This  was  a  part  of  our  Master's  furniture  for  his  work  ;'  to  which 
the  multitude,  and  even  his  enemies,  bore  ample  testimony.^  His 
sermons  were  fraught  with  soleiun,  weighty,  unmingled  truth,  ju- 
dicious appeals  to  Scripture,  an  intimate  acquaintance  with  the 
heart,  and  a  suitable  adaptation  of  incidental  occurrences  to  the 
great  end  of  his  mission  f  so  that  in  every  view  it  was  the  mani- 
festation of  the  "  wisdom  of  God."  In  the  same  spirit  his  Apostle 
bore  testimony  to  his  own  labours ;  "  teaching  every  man  in  all 
wisdom,  that  he  might  present  every  man  perfect  in  Christ 
Jesus."* 

The  wisdo7n  of  our  public  Ministration  includes  the  charac- 
ter of  oar  compositions — that  they  should  be  such,  that  the  low- 
est may  understand,  and  the  intelligent  may  have  no  cause  to 
complain  ;  that  the  weak  may  not  be  offended,  nor  the  captious 
gratified.  There  must  be  uniti/  of  subject,  that  the  minds  of  our 
hearers  may  not  be  distracted  ;  perspicuity/  of  arrangem,ent,  that 
they  may  enter  into  every  part  of  the  subject ;  and  simplicity  of 
diction,  that  no  part  of  it  may  be  concealed  by  artificial  language. 
The  precise  view  of  the  mind  of  the  Spirit  in  the  text  itself  will 
naturally  give  unity  of  subject.  Discernment  of  its  distinct  char- 
acter will  facilitate  arrangem,ent.  The  infusion  of  its  spirit 
(whether  of  an  energetic  or  tender  kind)  will  of  itself  lead  to  suita- 
ble ^'plaifiness  of  speech.^^^ 

Thus  the  judgment  arrives  at  a  clear  perception  of  the  subject — 
the  will  has  a  ready  ground  of  assent — the  affections  an  intelligent 
and  practical  excitement — the  memory  a  stronger  habit  of  retention 
— the  conscience  an  awakened  exercise.  And  though  we  would 
not  ascribe  innate  efficacy  to  the  best  disposition  of  our  great  sub- 
ject, yet  we  must  deal  with  rational  man  through  a  rational  me- 
dium. On  the  other  hand — when  the  unity  is  disturbed  by  the 
intermixture  of  different  points,  and  the  dissociation  of  the  sev- 
eral parts — when  the  arrangement  is  filled  up  with  general  mat- 
ter, without  the  explication  of  the  main  heads  of  the  discussion — - 
when  there  is  but  little  moulding  of  the  mind  into  the  spirit  of 
the  subject — want  of  clearness,  sympathy,  and  power  of  application 
is  the  result.  Yet  mechanical  uniformity — treating  all  subjects  in 
the  same  precise  method — greatly  fails  in  effect.     Sound  wisdom 

1  Isaiah  xi.  2,  3;  1.  4.  ~  Luke  iv.  •23.  xxi.  40,  with  John  vii.  46. 

3  This  particular  of  the  Ministry  of  Christ,  is  admirably  illustrated  by  the  Bishop  of 
Winchester. — Minister.  Char,  of  Christ,  ch.  vi.  4  Col.  i.  £8. 

5  The  Writer  begs  particularly  to  refer  to  Mr.  Simeon's  short  but  admirable  rules  for 
tomposition  in  his  edition  of  Claude's  Essay,  12mo.  pp.  30 — 34. 


WISDOM,    IN    THE    PREACHING    OF    THE    GOSPEL.  271 

will  make  use  of  the  best  rules,  and  the  settled  principles  of  compo- 
sition ;  at  the  same  time  taking  care  that  their  influence  does  not 
crush  the  powders  of  imagination,  or  weaken  the  force  of  free  and 
natural  address  to  the  conscience. 

"  Preaching  Christ  in  wisdom"  implies  a  just  and  connected 
vieto  of  (ruth.  ••  A  wise  master  builder"  not  only  lays  a  right 
foundation,  but  "  takes  heed  how  he  builds  thereupon."  He  marks 
the  diflfcrcnt  qualities  of  his  materials  ;'  placing  the  doctrine  at  the 
foundation,  and  buikling  duties  upon  it,  as  a  superstructure  of 
lively  stones,  growing  up  into  a  holy  edifice.^  He  will  guard 
equally  against  confounding  what  God  has  distfnguished,  and  put- 
ting asunder  "what  God  hath  joined  together;"  not  hailing  on  the 
verge  of  truth  in  scrupulous  timidity,  nor  yet  presumptuously  over- 
leaping the  sacred  barrier.  He  may  often  see  reason  to  insist  upon 
some  points  with  more  detail  than  others  ;  but  he  will  carefully 
bring  every  part  into  its  Scriptural  prominence  and  connexion  ;  in- 
stead of  rashly  assaulting  one  part  with  another — (the  fruitful 
source  of  heresy) — improving  the  whole  "  for  doctrine,  for  reproof, 
for  correction,  and  for  instruction  in  righteousness."* 

This  wise  exhibition  of  the  Gospel  is  of  the  highest  moment. 
Many  will  patiently  listen  to  its  practical  enforcements,  who  cannot 
endure  its  doctrinal  statements — such  as  the  sovereignty  of  God — 
his  free  election  of  his  people — ^justification  by  the  righteousness  of 
Christ — the  utter  insufliciency  of  works  as  the  ground  of  trust — 
the  helplessness  of  man  in  the  act  of  turning  to  God — ^and  the  in- 
dispensable need  of  heavenly  influence  to  incline^iis  heart.  Many 
on  the  other  hand  gladly  receive  the  more  mysterious  doctrines  of 
the  Gospel ;  while  they  revolt  from  its  invitations,  and  stigmatize 
as  legal,  inculcations  of  the  law  as  the  rule  of  life,  or  of  evangelical 
repentance  and  holiness.  Now  both  these  extremes  proceed  from 
the  same  principle — a  proud  determination  to  receive  a  part  only 
of  the  counsel  of  God.  Both  need  the  same  corrective — a  full, 
well-proportioned,  and  connected  display  of  truth — opposing  the  no- 
tions of  self-sufficiency,  without  weakening  the  obligations  to  duty ; 
enforcing  these  obligations,  without  entrenching  upon  the  Sover- 
eignty or  the  freeness  of  Divine  grace  ;  cutting  down  self-righte- 
ousness by  the  perfection  of  the  work  of  Christ,  and  Antinomian- 
ism  by  the  glory  of  his  example. 

>  1  Cor.  iii.  10—15. 

2  Mark  the  statement  of  justification  in  the  Epistle  to  the  Galatians.  The  Apostle  did 
not  (as  some  appear  to  think)  conceive  that  the  view  of  its  simplicity  (ch.  i. — iv.)  was  in 
any  wise  obscured  bj'  the  exhibition  of  its  fruitfulncss  (ch.  v.vi.)  The  tree  is  known  by 
its  fruits  while  it  is  distinguished  from  them.  *  2  Tim.  iii.  16. 


272  VIEW    OF    THE    CHRISTIAN    MINISTRY  I 

Great  indeed  is  the  wisdom  required  in  setting  forth  the  analogy 
of  faith,  and  the  connected  chain  of  doctrine.  And  from  a  defi- 
ciency of  this  just  distribution  of  truth,  much  and  dangerous  error 
has  arisen.  The  foundations  of  hoUness  have  been  weakened,  by 
severing  the  doctrine  of  grace  from  its  use  and  end  ;  by  leading 
men  to  rest  upon  its  notions,  while  they  neglect  its  holy  influence ; 
or  by  insinuating  a  carelessness  of  the  evil  and  consequenses  of  sin 
from  the  misconceived  doctrine  of  forgiveness. ,  The  wise  Minis- 
tration of  the  Gospel  connects  the  full  display  of  mercy  with  a  deep 
and  humbling  sense  of  sin.  A  free  pardon  will  be  watered  with 
tears  ;  forgiven  sin  will  be  detested  and  crucified ;  and  the  Gospel 
will  be  clearly  seen  to  be  the  only  principle  of  holiness  both  of 
heart  and  life.' 

The  exhibition  of  a  correct  standard  both  in  doctrine  and 
profession  belongs  to  this  subject.  In  doctrine  it  should  be  re- 
membered, that  every  truth  is  not  of  equal  importance  ;  and  that 
no  single  truth,  unconnected  with  the  rest,  constitutes  the  Gospel. 
The  force  even  of  important  truth  (such  as  election,  imputed  right- 
eousness, or  Christian  assurance)  is  much  enervated  by  exclusive 
inculcation  ;  while  the  beauty  of  the  whole  system  is  marred  by 
insisting  upon  unconnected  portions.  If  large  integral  parts  of 
Scripture  (such  as  the  several  Epistles  to  the  Churches)  be  studied 
in  simplicity  and  prayer,  we  should  at  once  discover  the  main  sub- 
jects, that  filled  the  minds  of  the  inspired  writers  ;  and  also  the 
precise  proportion,  which  our  favourite  views  bear  to  the  whole 
"  counsel  of  God"«thus  laid  open  before  us.^  We  should  thus  mark 
the  difference  betioeen  Scriptural  doctrines  and  Scriptural  state- 
ments, and  observe  that  points — Scriptural  in  their  place  and 
proportion — inay  become  7i?iscriptural  by  their  disproportioned 
and  unnatural  application.  We  shall  thus  learn  also  to  preach 
cautious,  and  yet  unfettered,  truth,  reverencing  Scriptural 
guards  ;^  but  watching  against  those  human  fetters,  which  some- 
times restrain  the  freeness  of  the  Gospel  from  the  undue  apprehen- 

1  Comp.  Rom.  v.  vi, 

2  May  the  Writer  venture  to  suggest  the  inquiry  to  some  of  the  ardent  investigators  of 
prophecy — What  proportion  in  extent  and  clearness  their  schemes  (admitting  them— 7/or 
the  sake  of  argument  only — to  be  correct)  occupy  in  the  systems  of  Apostohcal  instruction  ; 
and  whether  the  prophetic  views  and  principles  there  set  forth  arc  not  clearly  subordina- 
ted to  the  display  of  Christ  crucified,  as  the  manifestation  of  all  the  love  and  glory  of  the 
Divine  perfections  1  Let  not  this  suggestion  be  supposed  to  discountenance  the  study  of 
prophecy  (which  inthin  its  due  bounds  is  equally  practical,  enlivening,  and  obligatory)  but 
only  the  uncontrouled  extent,  to  which  it  sometimes  is  pursued ;  and  the  exclusive  dog- 
matical view,  in  which  it  is  too  often  brought  before  the  Church.  The  principle  of  these 
remarks  may  bear  a  qualified  reference  to  some  other  points,  which  unhappily  divide,  in- 
stead of  uniting,  the  Church  in  the  present  day. 

3  Such  as  Romans  vi.  1—3,  compared  with  v.  20.  ' 


WISDOM,    IN    THE    PREACHING    OF    THE    GOSPEL.  273 

sion  of  consequences.  Our  work  is  not  to  make  or  to  improve  the 
Gospel ;  but  simply  and  fully  to  preach  it.  A  distinct  standard 
of  truth  in  its  individual  application  is  also  of  great  moment — not 
merely  inculcating  certain  qualifications  (such  as  regeneration, 
faith,  repentance)  as  indispensable  to  salvation  :  but — like  "  an  in- 
terpreter, one  among  a  thousand"' — explaining  their  true  character 
and  properties,  and  directing  to  the  attainment  and  establishment 
of  them. 

As  to  the  standard  of  profession — the  reality  and  substance  of 
the  Gospel  mainly  consists  in  its  spiritual  character,  which  lays 
open  the  secret  ways  of  sin,  in  forgetfulness  of  God,  neglect  of 
Christ,  quenching  of  the  Spirit,  and  enmity  to  the  law  ;  and  incul- 
cates holiness  in  all  its  detail  in  the  inward  parts.  Yet  we  should 
here  be  careful  not  to  set  our  standard  too  low,  or  too  high  ;  to  in- 
sist upon  noticing  as  evidence  of  the  Christian  character,  merely 
because  it  belongs  to  a  decorous,  amiable,  natural  disposition  ;  and 
on  the  other  hand  to  bring  forth  the  lowest  germ  of  sincerity  as  a 
decisive  evidence  of  the  work  of  God  ;  distinguishing  between  the 
existence  and  the  degrees  of  grace  ;  and  remembering  that  there 
are  babes,  as  well  as  young  men  and  fathers,  in  the  family  of 
God.2  By  a  deviation  from  the  Scriptural  standard  on  either  side, 
we  "  slay  the  souls  that  should  not  die,  and  save  the  souls  alive 
that  should  not  live  ;  we  make  the  heart  of  the  righteous  sad, 
whom  the  Lord  hath  not  made  sad  ;  and  strengthen  the  hands  of 
the  wicked,  by  promising  him  life."^ 

We  remark  here  also  the  importance  of  a  correct  application  of 
our  message — like  a  faithful  and  wise  steward^ — faithful,  in 
"giving  the  portions;"  ^^wise,'''  in  the  seasonable  mode,  time,  and 
objects  of  distribution— in  the  discernment  of  the  particular  truth, 
the  argument,  the  method,  the  words,  and  the  utterance,  best  ad- 
apted for  instruction  and  edification.  How  observable  is  the  differ- 
ence in  our  Lord's  discourses  to  the  Scribes  and  Pharisees,  to  the 
multitude,  and  to  his  disciples  ;  as  well  as  in  his  more  private  treat- 

1  See  Job  xxxiii.  23. 

2  'The  line  of  demarcation  is  sometimes  so  strictly  drawn,  that,  it  would  seem,  as  if  no 
attainments,  which  fall  short  of  a  prescribed  standard,  were  to  be  accounted  as  indicative 
of  the  existence  of  any  religious  feeling.  It  would  be  more  consonant  to  our  Lord's  ex- 
ample, if,  when  appearances  on  the  whole  are  favourable,  those  who  are  yet  lacking  one 
thing,  were  to  be  brought  to  a  clearer  knowledge  of  the  way  of  salvation  by  forbearance 
and  seasonable  admonition.  If  the  Apostle  thought  it  necessary  to  exhort  believers  to 
add  to  their  faith  virtue,  and  to  virtue  knowledge,  &c.  he  must  have  contemplated  the 
possibility,  that  those,  who  might  afterwards  become  thoroughly  furnished  unto  all  good 
uorks,  had  been  formerly  deficient  in  some  of  the  Christian  graces.'  Bishop  of  Winches- 
ter's Min.  Char.  pp.  196—198. 

3  Ezek.  xiii.  19,  "22. 

*  Luke  xii.  42.  The  extreme  care,  with  which  the  Levitical  sacrifices  were  dissected 
and  distributed,  affords  an  apt  illustration  of  this  Ministerial  wisdom.    2  Tim.  ii.  15. 

35 


274  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

ment  of  individual  cases !  How  accurately  also  did  the  Apostle 
accommodate  the  method  of  his  Ministerial  application  to  the  tem- 
per of  his  people  !  ready  to  "  change  his  voice"  to  the  occasion,  and 
to  "  come  to  them,"  as  their  circumstances  might  require,  with  a 
rod,  or  in  love,  and  in  the  "  spirit  of  meekness."'  Thus  must  the 
Minister  not  only  state  his  commission,  but  adapt  it  to  the  differ- 
ent temperaments  of  his  people  :  though  (as  Dr.  Campbell  has  well 
observed)  '  the  more  mixed  the  auditory  is,  the  greater  is  the  diffi- 
culty of  speaking  to  them  with  effect.'^  Yet  most  linskilful  would 
he  be,  were  he  to  apply  to  the  humbled  sinner  the  corrosives  of  the 
Law,  instead  of  the  balm  of  the  Gospel ;  or  to  spread  before  the 
desponding  soul  a  full  view  of  his  difficulties ;  instead  of  adminis- 
tering the  cheering  cordials  and  sustaining  encouragements  of  the 
Gospel.  This  would  indeed  be,  unlike  his  Master,  to  "  break  the 
bruised  reed,  and  quench  the  smoking  flax."  On  the  other  hand, 
most  unfaithful  would  he  be,  were  he— instead  of  rousing  slumber- 
ing sinners  by  "  the  terror  of  tlie  Lord" — to  lull  them  into  deeper 
slumber  by  an  exclusive  display  of  Christian  privileges  ;  or  to  com- 
fort the  presumptuous  professor  with  the  stability  of  the  Divine  en- 
gagements, instead  of  warning  him  of  the  fearful  danger  of  self-de- 
ception. Perhaps  a  wise  intermingling  of  the  two  prominent  sys- 
tems in  the  Church  may  be  of  important  service  to  the  disciples  of 
both.  The  t^alvinist  from  the  abuse  of  his  principles  may  be  in 
danger  of  security,  and  may  need  some  wholesome  exhortations  to 
holy  fear  from  the  opposite  system  ;  while  his  own  system  may 
furnish  to  the  Arminian  some  important  views  of  the  Sovereignty 
of  God,  and  the  freeness  and  simplicity  of  the  Gospel,  to  neutralize 
the  principles  of  self-dependence  and  self-sufficiency.  Thus  '  it  is 
possible,  that  the  truly  Scriptural  statement  will  be  found,  not  in 
an  exclusive  adoption  of  either,  nor  yet  in  a  confused  mixture  of 
both,  but  in  the  proper  and  seasonable  application  of  both ;  or  (to 
use  the  language  of  St.  Paul)  in  "rightly  dividing  the  word  of 
truth."  '2 

In  his  extended  course,  the  Minister  must  be  skilled  in  person- 
ating a  variety  of  characters ;  becoming  a  Boanerges  or  a  Bar- 
nabas— having  a  word  for  the  worldly  and  the  spiritual,  for  the 
self-righteous  and  the  contrite,  for  the  wise  and  for  the  unwise,  for 
the  weak  and  for  the  strong,  for  the  presumptuous  and  for  the 

1  Gal.  iv.  20.     1  Cor.  iv.  21. 

2  See  his  Pliilosophy  of  Rhetoric,  and  some  striking  remarks  in  Hall's  Sermon,  pp. 
25,  2G. 

3  Preface  to  Mr.  Simeon's  Helps  to  Composition — to  which  the  Writer  gladly  refers, 
a^  a  full,  clear,  and  unfettered  display  of  Evangelical  truth. 


"WISDOM,    IN    THE    PREACHING    OF    THE    GOSPEL.  275 

doubting,  for  the  mourner  and  for  the  rejoicing.  "  A  word  fitly 
spoken"  for  each,  will  be  "  hke  apples  of  gold  in  pictures"  (or  frame 
works)  "  of  silver."'  '■  Of  some,"  that  have  been  beguiled,  he  must 
"  have  compassion  ;  making  a  difference"  between  them  and  obsti- 
nate offenders.  "  Others"  he  must  "  save  with  fear,  pulling  them 
out  of  the  fire. "2  It  will  not  indeed  be  always  wise  to  persevere  in 
the  same  treatment  with  the  same  cases.  Spiritual,  like  medical, 
applications,  require  occasional  change  to  strengthen  the  system  ; 
and  thus  must  the  applications  be  varied  to  meet  the  ever- varying 
exigencies  of  the  several  cases.^  And  here  he  will  find,  that  it  is 
not  enough  to  cultivate  his  osvn  gift — whether  for  the  Church  or 
for  the  ^yor]d — (which,  however  valuable,  grasps  only  half  the 
compass  of  his  sphere)  he  must  set  himself  in  diligent  prayer  and 
industry  to  CM/^ifa/e  the  opposite  gift.  How  successful  was  the 
Apostle  John  in  this  effort !  Who  would  ever  have  thought  that 
his  Epistles  had.  been  written  by  a  "  Son  of  Thunder  ?"^  We 
sometimes  indeed  hear  the  peal  in  the  sound  of  solemn  rebuke  and 
warning.  But  their  main  characteristic  is  the  endearing  enforce- 
ment of  "  a  Son  of  Consolation."  Thus  must  we  endeavour  to  ap- 
ply our  Ministry  upon  the  broad  ground  of  universal  adaptation, 
maintaining  a  just  equipoise  and  combination  of  spiritual  gifts, 
"  that  the  man  of  God  may  be  perfect,  thoroughly  furnished  unto 
all  good  Ayorks.''^ 

Not  less  illustrative  of  the  Scriptural  wisdom  of  the  pulpit  Min- 
istry is  the  adaptation  of  instruction  to  the  different  stages  of 
Christiaii  progress.  The  gospel  is  not  taught  by  one  or  more 
lessons,  so  as  to  render  further  instructions  unnecessary.  The 
Apostle  compares  the  elementary  truths  to  "  milk,"  the  proper  and 
necessary  nourishment  "  for  babes  ;"  the  deeper  and  more  mysteri- 
ous doctrines  to  "  strong  meat,"  adapted  to  the  adult  spiritual  state, 
when  experience  is  more  exercised,  and  the  judgment  more  ma- 
tured.* Our  Divine  teacher  gently  led  his  scholars  from  the  more 
simple  to  the  higher  truths,  "  as  they  were  able  to  bear  them."''' 

>  Prov.  XXV,  11.  2  Jude  22,  23. 

3  '  A  preacher  must  carefully  observe  the  manners,  customs,  and  inclinations  of  those 
whom  he  would  persuade,  that  he  may  gain  an  easier  admission  of  the  truth  into  their 
minds.'     Quesnel  On  Acts  xvii.  23. 

4  Mark  iii.  17,  with  Luke  ix.  54.  ^  2  Tim.  iii.  17. 

s  Heb.  V.  11 — 14.  1  Cor.  iii.  1 — 3.  Si  pro  viribus  suis  alatur  infans,  fiet,  ut  crescendo 
plus  capiat ;  si  modum  sute  capacitatis  excedat,  deficit  antequam  crescat.  Aug.  de  Civit. 
Dei.  Lib.  xii.  '  It  is  a  great  degree  of  knowledge  to  be  able  to  observe  and  follow  the 
motions  of  grace,  on  which  all  depends ;  and  which  conuuonly  performs  its  work  by 
degrees.'     Quesnel  on  Matt.  ix.  17. 

7  Compare  Isaiah  xl.  11. — as  illustrated  by  the  wise  and  tender  condescension  of  his 
public  Ministry,  Mark  ix.  33.  How  remarkable  is  the  contrast  between  the  elementary 
character  of  his  sermon  on  the  Mount  and  his  latter  discourses,  evidently  adapted  to  a 


276  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

But  human  teachers  too  often  fail  in  forbearance  to  the  weakness  of 
young  converts.  Expecting  them  to  learn  and  receive  every  thing 
at  once,  contrary  to  the  Apostolical  prescription,  they  offer  "strong 
meat"  to  the  "  babes ;"  and  thus  seriously  injure  the  spiritual  con- 
stitution by  a  course  of  unsuitable  diet.  Yet  while  giving  "milk 
to  babes,"  we  must  not  forget  to  distribute  meat  to  adults.  The 
Apostle  deemed  it  necessary  to  go  on  from  "  the  doctrine  of  repent- 
ance," (the  subject  of  his  Master's  early  Ministry)  "  to  perfection" 
— not  indeed  giving  it  up  as  unnecessary  ;  but  "  leaving"  it,  as  the 
builder  leaves  the  foundation,  when  advancing  the  building  to  com- 
pletion.'  Dr.  Owen  well  observed — ■'■  It  is  the  duty  of  Ministers  of 
the  Gospel  to  take  care,  not  only  that  the  doctrine  which  they  preach 
be  true,  but  also  that  it  be  seasonable  with  respect  to  the  state  and 
condition  of  their  hearers.  Herein  consists  no  small  part  of  that 
wisdom,  which  is  required  in  the  dispensation  of  the  ivord.^ 

Much  wisdom  indeed  is  required  for  this  diversified  application. 
In  our  private  Ministrations  we  can  individualize  each  particular 
case;  but  in  public  addresses  to  hearers  of  different  capacities  and 
states,  when  invisible  agency  is  actively  diverting  the  word  from  its 
course,  the  difficulty  is  painfully  felt.  Frequently  is  the  tender 
"  reed  bruised"  by  a  word  of  seasonable  application  to  the  thought- 
less or  the  backsliding ;  while  the  promises,  too  hastily  rejected  by 
the  self-condemning  penitent,  are  eagerly  seized  by  the  presump- 
tuous, to  bind  the  spirit  of  slumber  more  strongly  upon  their  con- 
sciences. 

This  mode  is  sometimes  unjustly  exposed  to  the  imputation  of 
unfaithfulness.  '  Some  men'  (as  Mr.  Cecil  remarks)  '  seem  to 
think,  that  in  the  choice  of  a  wise  way  there  lurks  always  a  trim- 
ming disposition.'^  There  is  doubtless  considerable  danger  of  adul- 
terating the  Gospel,  under  the  cover  of  prudence,  and  in  the  well- 
intentioned  endeavour  to  commend  it  to  the  endless  diversity  of 
cases.  But  there  is  an  important  distinction  between  rational 
contrivance  and  Christian  accommodation.  As  Mr.  Cecil  again  re- 
marks— '  It  is  a  foolish  project  to  avoid  givijig  offence  ;  but  it  is 
our  duty  to  avoid  giving  unnecessary  offence.''     To  seek  to  be 

higher  stage  of  Christian  knowledge,  and  promising  a  yet  more  full  revelation  of  the  gos- 
pel to  his  Church!  Johnxvi.  13, 13.  Yet  it  is  important  to  observe,  that  it  was  the  same  gos- 
pel in  all  its  perfect  integrity  at  first  as  at  last — not  modified  or  stripped  of  its  native  offen- 
siveness — only  more  fully  developed. 

1  Compare  Matt.  iv.  17,  with  Heb.  vi.  1,2. 

2  Owen  on  Heb.  vi.  1.  'This  work  must  be  carried  on  prudently,  orderly,  and  by 
degrees.  "  Milk"  must  go  before  "  strong  meat."  The  foundation  must  be  laid,  before 
we  build  upon  it.  Children  must  not  be  dealt  with  as  men  at  age.  We  must  not  go 
beyond  the  capacities  of  our  people,  nor  teach  them  the  perfection,  that  have  not  learned 
the  principle.'     Baxter's  Reformed  Pastor.  3  Cecil's  Remains. 


WISDOM,    IN    THE    PREACHING    OF    THE    GOSPEL.  277 

acceptable  is  by  no  means  inconsistent  with  faithfulness.  Why 
should  not  we,  after  the  example  of  the  royal  preacher,  "  seek  to 
find  out  acceptable  words  ;'"  "  keeping  back  nothing  that  is  profit- 
able," but  with  "  the  wise  man's  heart  discerning  both  time  and 
judgment  f^  avoiding  an  irritating  and  repulsive  mode  of  state- 
jiient ;  and  labouring  to  distribute  unpalatable  truths  in  the  sweet- 
ness of  persuasion,  compassion,  and  sympathy  ?  "  In  doctrine," 
let  us  "  show  uncorruptness  ;"^  in  mode,  acceptableness  ;  like  our 
heavenly  Pattern  considering,  not  so  much  what  we  are  able  to 
say,  as  what  our  people  are  able  to  hear.^  The  Preacher's  "  accept- 
able words  were  upright — even  words  of  truth  ;"  so  consistent  is 
Ministerial  conciliation,  'fphen  it  does  not  lead  to  comprotnise, 
with  Christian  wisdom. 

The  state  of  our  people  will  also  influence  the  tone  of  our  Minis- 
trations. We  must  deal  out  ^^  present  trutK^^ — truth  (like  the 
doctrine  of  justification  under  the  existing  circumstances  of  the 
Galatian  Ciiurch)  adapted  to  the  present  emergency.  Again — 
though  truth  itself  is  unalterable,  its  mode  of  presentment  admits 
of  much  variation.  If  may  be  brought  out  in  the  form  of  doctrine, 
precept,  warning,  encouragement,  or  privilege.  It  may  be  set  forth 
in  statement  or  figure  ;  it  may  be  illustrated  by  a  parable ;  deduced 
from  a  miracle  ;  substantiated  in  a  Scripture  character  ;  displayed 
in  type  or  prophecy  ;  delivered  from  the  mouth  of  the  Lord  or  of 
his  Apostles — and  in  all  these  different  modes  with  equal  simplicity 
and  faithfulness.  What  a  diversity  of  gifts  do  we  observe  in  the 
Apostles  !  Peter  acknowledges  it  in  the  case  of  himself,  and  his 
"beloved  brother  Paul."*  The  contrast  between  the  Epistles  of 
Paul  and  James,  upon  the  same  doctrine  of  justification,  is  even 
more  striking.  In  the  general  complexion  of  his  Epistles,  James, 
though  less  doctrinal  than  his  brother  Paul,  yet  wrote  under  the 
same  inspiration,  and  could  commend  himself  by  his  "  manifesta- 
tion of  the  truth,"  with  equal  confidence  "  in  the  sight  of  God." 
Contrast  again  Paul  Avitli  himself — Paul  at  Antioch,  and  Paul  at 
Athens — Paul  before  Felix,  and  before  Agrippa.''  Compare  the 
Epistles  to  his  Gentile  churches  with  each  other,^  and   with  his 

1  Eccles.  xii.  10.  The  first  nine  chapters  of  the  Book  of  Proverbs  Tas  Dr.  Wardlaw 
a(hnirably  observes)  '  present  us  with  a  most  interesting  specimen  of  these  "  acceptable 
words."  There  is  in  them  an  inimitable  union  of  admonitory  fidelity,  and  enticing  and 
subduing  kindness.  Like  Paul,  he  "exhorts,  and  comforts,  and  charges,  as  a  father  doth 
his  children."  The  whole  soul  of  the  writer  is  breathed  out  in  the  earnestness  of  benev- 
olent desire.'     Wardlaw  on  Eccles.  xii.  10. 

2  Acts  XX.  20.  with  Eccl.  viii.  5.  3  Titus  ii.  7.  *  Mark  iv.  33. 
5  See  2  Peter  i.  12.                    6  2  Peter  iii.  15.                   ">  Acts  xiii.  xvii..  xxiv.  xxvi. 

8  With  the  Romans,  he  embraces  the  whole  compass  of  Christian  doctrine;  with  the 
Galatians,  he  is  mainly  occupied  with  the  single  point  of  justification ;  with  the  Corin- 


278  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

Epistle  to  his  own  countrymen  ;  not  communicating  different  sys- 
tems of  truth,  but  the  same  system  in  different  modes  ;  nof  aban- 
doning any  point  of  truth,  but  adapting  the  motle  of  its  distribu- 
tion to  the  circumstances  of  the  respective  churches ;  in  all  cases 
"  according  to  the  wisdom  given  unto  him  ;"  and  in  all  his  Minis- 
trations with  Divine  power  and  success. 

We  may  here  also  refer  to  the  influence  of  our  Christian  tem- 
per amentupon  the  character  of  our  Ministrations.  It  is  natural, 
and  under  due  regulation  important,  to  carry  the  peculiar  bias  of 
our  mind  into  our  Ministry.  Every  man  is  formed  to  think,  and 
speak,  and  write  in  a  manner  of  his  own  ;  and  he  will  be  far  more 
useful  in  preserving  his  own  manner  ^improved  by  comparison 
with  others,  but  never  wholly  forsaken),  than  by  enslaving  himself 
to  some  popular  mode.  But  let  it  be  known,  watched,  balanced. 
It  has  its  evils  as  well  as  its  advantages.  A  speculative  mind  is 
apt  to  speculate  in  sacred  Ministration — to  discuss  subjects  in  a 
train  of  argumentation,  which  divests  them  of  their  heavenly  unc- 
tion and  simplicity.  An  accomphshed  mind  may  be  in  danger, 
even  in  the  evangelical  field,  of  furnishing  more  food  for  the  im- 
agination than  for  the  immortal  soul.  A  doctrinal  Preacher 
mainly  confines  his  Ministration  within  his  favourite  chapters  and 
class  of  subjects.  An  experimental  Preacher,  awakened  by  the 
terrors  of  the  law,  will  imbue  his  preaching  more  with  the  charac- 
ter of  alarm,  than  of  tenderness.  Or  if  he  has  been  "  drawn  by 
the  bands  of  love,"  he  may  be  led  almost  unconsciously  to  omit  the 
"  persuasive"  influence  of  "  the  terror  of  the  Lord."'  A  practical 
Preacher,  having  seen  the  loose  profession  resulting  from  exclusive 
views  of  doctrine  or  experience,  perhaps  leaves  his  statements  bare, 
or  imperfectly  connected  with  either.  An  applicatory  Preacher 
may  fail  in  giving  clear  and  connected  statements  of  doctrine.  A 
discriminating  Preacher  may  be  in  danger  of  perplexing  his  hear- 
ers with  refined  distinctions  drawn  more  immediately  from  his  own 
spiritual  exercises,  than  from  the  clear  system  of  the  word  of  God. 
A  decided  Preacher  will  need  a  deep  tincture  of  humility,  forbear- 
ance, and  love  ;  else  his  "  zeal  will  be  without  knowledge,"  and 
his  labour  prove  the  occasion  of  almost  unqualified  offence.     It  is 

thians  he  largely  expounds  questions  of  casuistry,  matters  of  discipline,  and  general  prac- 
tical duty ;  but  all  inculcated  upon  the  foundation,  and  intermingled  with  the  display,  of 
the  doctrine  of  Christ. 

1  See  2  Cor.  v.  11.  It  is  well  that  our  experience  should  furnish  materials  for  our 
Ministry;  but  care  must  be  taken  that  the  standard  of  our  preaching  be  elevated  and  its 
character  formed,  upon  the  basis  of  the  word  of  God.  Thus  only  will  it  be  sealed  with 
the  warrant  of  Divine  acceptance,  and  sympathize  with  all  classes  of  Christians  as  well 
as  with  the  wants  of  the  ignorant  and  unconverted. 


PLAINNESS    IN    THE    PREACHING    OF    THE    GOSPEL.        279 

therefore  an  important  exercise  of  Ministerial  wisdom,  not  to  frame 
our  preaching  to  the  bias  of  our  own  mind,  without  great  self-dis- 
j  trust,  much  earnest  prayer,  and  a  clear  persuasion,  that  it  embraces 
within  its  range,  alike  the  converted  and  the  unconverted,  and  is 
equally  calculated  to  awaken  and  to  establish  ;  to  "  add  to  the 
Church,"  and  to  strengthen  in  the  Church,  "  such  as  shall  be 
saved." 


III.— PLAINNESS— THE  SPIRIT  OF  SCRIPTURAL  PREACHING, 

The  spirit  of  preaching  consists  in  its  adaptation  to  the  subjects 
of  instruction.  It  may  be  Scriptural  in  its  statements,  experimen- 
tal in  its  character,  and  practical  in  its  enforcement.  It  may 
have  all  the  features  of  discrimination  and  decision.  But  if  it  is 
not  intelligible  in  its  mode  of  address,  it  must  fail  in  application  to 
the  objects  proposed.  Philip  Henry  was  deeply  sensible  of  the 
necessity  of  plain  preaching — '  We  study  how  to  speak'  (said  he, 
at  the  commencement  of  his  Ministry)  '  that  you  may  understand 
us  ;  and  I  never  think  that  I  can  speak  plain  enough,  when  I  am 
speaking  about  souls  and  their  salvation."  Our  Lord's  discourses 
— without  any  of  the  artificial  pomp  of  oratory,  and  with  a  profu- 
sion of  imagery — are  a  perfect  model  of  simplicity.  Never  was 
there  a  more  plain  and  popular  Preacher.  The  most  sublime 
truths  are  illustrated  by  the  most  familiar  comparisons  from  the 
objects  around  him.  The  beautiful  figures  interspersed  in  the  ser- 
mon on  the  Mount  were  probably  drawn  from  the  objects,  which 
his  elevated  situation  placed  before  him  ;  '  such  as  a  city  set  upon 
a  hill ;  persons  manuring  the  fields  with  salt ;  the  sun  shining  on 
all  the  fields  without  distinction  ;  the  fowls  flying  in  the  air,  and 
the  lilies  growing  about  him.'^  Most  of  his  parables  also  were 
drawn  from  the  same  natural  sources.  Even  children's  play  was 
made  to  minister  conviction  to  his  hearers.^  The  fields,  under  his 
observant  eye,  were  made  fruitful  in  spiritual  instruction  ;4  and 
wherever  he  moved,  he  was  the  Teacher  of  the  people  according 
to  their  way  and  capacity.  His  Apostles  closely  followed  in  his 
steps.     They  felt  themselves  "  debtors   to  the  unwise,"  as  well  as 

1  Life,  p.  26.  Thus  also  Dr.  Doddridge  in  one  of  his  devotional  exercises,  writes — '  I 
fear  my  discourse  to-day  was  too  abstruse  for  my  hearers.  I  resolve  to  labour  after  great 
plainness  and  seriousness ;  and  to  bring  down  my  preaching  to  the  understanding  of  the 
weakest.'     Life,  eh.  ii. 

3  Gerard's  Pastoral  Care,  p.  127.  'Can  any  man  imitate' — asks  Bishop  Wilson — 'a 
greater  blaster  of  eloquence,  than  Jesus  Christ  was,  whose  great  excellence  appears  in 
making  great  truths  understood  by  the  meanest  capacity  V     Sacra  Privata. 

3  Matt.  xi.  16—19.  ^  Ibid.  xiii. 


280  VIEAV    OF    THE    CHRISTIAN    MINISTRY  . 

"  to  the  wise.'"  They  would  neither  sink  beneath  the  dignity  of 
their  subject,  nor  soar  above  the  capacities  of  their  people.  They 
"  used  great  plainness  of  speech."^  Their  mode  of  teaching,  though, 
with  considerable  difference  of  style,  was  brought  down  to  the 
reach  of  the  lowest  intelligence.  Paul  dealt  much  in  illustration, 
never  remote,  and  always  on  subjects  with  which  he  knew  his 
people  to  be  conversant.  The  Grecian  games  furnished  useful  and 
pointed  instruction  to  the  churches  in  the  neighbourhood  of  these 
pastimes,  or  who  were  interested  in  them.^  James,  in  the  same 
style  of  writing,  crowded  together  the  most  familiar  illustrations  in 
the  exhibition  of  a  single  point.*  Peter  and  John  were  plain  and 
didactic.  Jude,  so  far  as  we  can  judge  from  one  short  epistle,  is 
energetic  and  expressive.  All  of  them,  however,  in  their  language 
and  turns  of  sentiment,  are  distinguished  by  a  remarkable  perspicu- 
ity, never  above  the  ordinary  level — plainness  without  familiarity. 
The  discourses  of  the  the  Christian  Fathers  were  generally  of  the 
same  character.  Augustine's  discourses  are  remarked  to  be  the 
most  simple  of  all  his  works.^  He  often  interrupted  them,  to  ex- 
plain what  might  seem  to  be  beyond  the  capacity  of  his  hearers  ; 
who  would,  on  the  other  hand,  sometimes  express  their  intelligent 
satisfaction  with  his  meaning.  The  Homilies  of  Chrysostom  and 
others  of  that  day  were  so  called,  as  being  delivered  in  a  familiar 
and  conversational  mode.  The  sermons  of  our  Reformers  (judging 
from  the  book  of  HomiHes  and  other  specimens,  and  making  al- 
lowance for  the  phraseology  of  the  times)  are  admirable  specimens 
of  a  style  equally  simple,  forcible,  and  interesting.  Luther  tells 
us,  that  when  asked  by  Dr.  Albert  the  best  way  of  preaching  be- 
fore the  elector — '  I  said — Let  all  your  preaching  be  in  the  most 
plain  manner.  Look  not  to  the  prince,  but  to  the  plain,  simple, 
and  unlearned  people,  of  which  cloth  the  prince  himself  is  also 
made.  If  I  in  my  preaching  should  have  regard  to  Philip  Melanc- 
thon,  or  other  learned  doctors,  I  should  work  but  little  good.  I 
preach  in  the  simplest  sort  to  the  unskilful,  and  the  same  giveth 
content  to  all.'« 

1  Rom.  i.  14. 

2  2  Cor.  iii.  12;  Comp.  1  Cor.  xiv.  19.  'Habent  sacrae  ScripturoB,  sed  non  ostendunt, 
eloquentiam.'  August,  de  Doctr.  Christ.  Lib.  iv. — especially  and  most  justly  recommended 
by  Milner  to  the  study  of  Ministers.     Hist.  ii.  pp.  441,  442. 

3  1  Cor.  ix. ;  Phil.  "iii. 

^  See  especially  James  iii.  1 — 12.  and  the  ingenious  and  exquisite  exposition  of  it  in 
Bishop  Jebb's  Sacred  Literature,  pp.  273 — 308. 

5  See  quotation  from  his  Sermons  in  page  281. 

5  Table  Talk.  It  was  one  of  his  saying.s — 'Optiini  ad  vuigus  hi  concionatores,  qui 
pueriliter,  populariter,  et  simplissime  docent.'  See  a  beautiful  anecdote  characteristic  of 
this  great  reformer,  advising  Bucer  on  this  subject.  Scott's  Continuation  of  Milner,  vol. 
i.  216,  217.     Adams,  in  his  Life  of  Luther,  has  inserted  some  homely  rhymes,  which  he 


PLAINNESS    IN    THE    PREACHING    OF    THE    GOSPEL.        281 

One  of  the  ancient  prophets  was  commanded — "  Write  the  vis- 
ion, and  make  it  plain  upon  tables,  that  he  may  run  that  read- 
eth  it.^'^  That  this  command  may  have  its  due  effect,  we  must 
pay  attention  to  style,  subject-matter,  and  mode  of  address. 

A  plain  style  is  most  suitable  for  the  expression  of  plain  things. 
Here  probably  many  of  us  have  much  to  learn.  Education  has 
formed  our  minds  into  a  mould  so  different,  and  given  us  a  lan- 
guage so  remote,  from  familiar  usage,  tlmt  there  must  be  a  great, 
and  possibly  an  uncongenial,  change  in  our  flow  of  thought  and 
composition  ;  and  yet  without  losing  that  vigour  and  liveliness, 
necessary  to  arrest  attention.  In  fact,  we  must  be  learners  among 
our  people,  before  we  can  hope  to  succeed  as  teachers.  We  must 
"  condescend  to  men  of  low  estate,"'^  to  study  their  minds,  habits, 
and  phraseology  ;  never  use  a  hard  word,  where  a  plain  one  can  be 
found  ;  giving  proper  w^ords  in  their  proper  places  ;  short  sentences, 
and  specially  simple  ideas  ;  for  many  w^ll  comprehend,  or  success- 
fully guess  at,  the  meaning  of  a  hard  word,  who  would  be  baffled 
by  a  complex  idea.  '  Parenthesis  and  circumlocution'  (it  is  justly 
remarked,)  '  deprive  expression  of  its  edge  :  and  the  idea,  attenua- 
ted by  frequent  tropes  and  figures,  arrives  at  the  mind  of  the  hear- 
er, like  an  arrow  spent  in  its  flight  ;'^  and  rather  serves  to  startle 
than  to  impress.  Archbishop  Seeker  judiciously  recommends  (as  a 
means  of  winning  the  attention  of  our  people)  '  to  make  our  ser- 
mons extremely  clear.  Terms  and  phrases'  (he  remarks)  '  may  be 
familiar  to  you,  which  are  quite  unintelligible  to  them ;  and  I  fear 
this  happens  much  oftener  than  we  suspect ;  therefore  guard 
against  it.  Your  expressions  may  be  very  common,  without  being 
low ;  yet  employ  the  lowest  (provided  they  are  not  ridiculous)  ra- 
ther than  not  be  understood.'*     It  is  a  frequent  mistake  to  take  too 

composed  for  the  common  people.  And  '  for  these  beggarly  ballads'  (says  a  shrewd 
writer)  '  Luther  may  receive  a  greater  reward  at  the  last  day,  than  for  whole  shelves  of 
learned  folios.  Vanity  will  make  a  man  speak  and  write  learnedly ;  but  piety  only  can 
prevail  upon  a  good  scholar  to  simpHfy  his  speech  for  the  sake  of  the  vulgar.     Such  a 

E readier,  though  his  worth  may  be  overlooked  by  the  undiscerning  now,  will  one  day 
ave  a  name  above  every  name,  whether  it  be  philosopher,  poet,  orator,  or  whatever  else 
is  most  revered  among  mankind.'  Rev.  R.  Robinson's  Notes  on  Claude's  Essay — a  work, 
not  devoid  of  information  or  interest ;  but  painfully  distinguished  by  an  unchristian, 
vituperative  spirit.  '  Hab.  ii.  2. 

2  A  Preacher  is  to  flxncy  himself  in  the  room  of  the  most  unlearned  man  in  his  whole 
parish ;  and  therefore  he  must  put  such  parts  of  his  discourse  as  he  would  have  all  under- 
stand, in  so  plain  a  form,  that  it  may  not  be  beyond  the  meanest  of  them.  This  he  will 
certainly  study  to  do,  if  his  desire  is  to  edify  them,  rather  than  to  make  them  admire 
himself  as  a  learned  and  high-spoken  man.'     Burnet's  Pastoral  Care,  ch.  ix. 

3  Budd  on  Influit  Baptism,  pp.  493,  494. 

*  Charges,  pp.  273,  274.  Augustine  continually  reverts  to  this  subject.  He  did  not 
scruple  to  say — '  Melius  est,  ut  nos  reprchendnnt  grammatici,  quam  ut  non  intelligant 
populi.'  In  Ps.  cxxxix.  15.  Thus  in  one  of  his  sermons  to  the  same  purport — '  Rogo 
humiliter,  ut  contentfe  sint  eruditae  aures  vestrce  verba  rustica  ffiquanimiter  sustinere, 
dummodo  totus  srex  Domini  simplici  et,  ut  ita  dicam,  pedestri  scrmone,  pabulum  spiri- 

36 


282  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

much  for  granted.  Fenelon's  remark  is  applicable  to  many  Prot- 
estant congregations — '  that  there  are  always  three  quarters  of  an 
ordinary  congregation,  who  do  not  know  those  first  principles  of  re- 
ligion, with  which  the  preacher  supposes  every  one  to  be  fully  in- 
structed." We  must  remember,  that  our  commission  extends  to 
the  explanation  of  the  words,  as  well  as  of  the  things,  of  God.  The 
meaning  is  hid  in  the  word,  and  cannot  be  discovered  without  it. 
There  are  many  important  Scriptural  terms,  whose  meaning  is  little, 
if  at  all,  understood  by  the  mass :  so  that  a  want  of  brief  verbal  ex- 
planation is  often  a  great  hindrance  to  edification.  We  must  not 
judge  the  extent  of  the  people's  information  by  our  own.  '  Have 
ye  understood  these  things  T^ — would  often  be  a  seasonable  inqui- 
ry ;  while  the  expression  of  a  wish  to  be  understood  would  be  at- 
tractive and  engaging.  After  all,  a  popular  view  of  the  simplest 
ele'lnentary  principles  is  the  best  introduction  to  more  extended  and 
accurate  views  of  truth. 

Nor  is  this  style  of  simplicity  degrading  to  the  most  intellectual 
mind.  We  could  do  no  more  with  "  the  tongues  of  angels,"  than 
communicate  our  ideas  intelligibly  to  one  another — an  exercise, 
which  many  preachers  of  excellent  literary  endowments  have  found 
to  require  considerable  pains  and  diligence.^     Not,  that,  in  our  la- 

tuale  possit  accipere;  et  quia  imperiti  et  simpliccs  ad  scholasticorum  altitudinem  non 
possunt  ascenderc,  eruditi  se  dignentur  ad  illorum  ignorantiam  se  inclinare.'  Quesnel 
remarks — '  That  a  man  need  not  fear  stooping  too  low,  when  he  considers  himself  as  the 
dispenser  of  the  mysteries  of  abased  wisdom.  The  gospel  is  more  for  the  poor  and  simple 
than  for  the  reiined  wits ;  and  yet  a  minister  thereof  is  sometimes  (as  one  may  say)  afraid 
of  being  understood  by  the  simple,  lest  he  should  not  be  admired  by  the  learned.'  On 
Mark  iv.  33.  'Affect not  fine  words,  but  words  which  the  Holy  Ghost  teacheth.  Enti- 
cing words  of  man's  wisdom  debase  your  matter.  Gold  needs  not  to  be  painted.  Scrip- 
ture expressions  are  what  people  are  used  to,  and  will  remember.'  WiUiam's  Life  of  M. 
Henry,  p.  162. 

1  Dialogues  on  Eloquence,  iii.  ^  Matt.  xiii.  51. 

3  Quintilian  excellently  observes,  that  our  meaning,  '  like  the  light  of  the  sun,  should 
obtrude  itself  upon  the  eyes  of  the  ignorant,  not  only  without  any  pains  to  search  for  it, 
but,  as  it  were,  whether  he  will  or  not.'  Institut.  Lib.  viii.  cap.  2.  Rollin  has  the  same 
illustration.  Belles  Letters,  vii.  Luther  used  to  say — '  To  preach  plainly  and  simply  is 
a  great  art.'  Table  Talk.  Archbishop  Usher  observed — '  It  requires  all  our  learning  to 
make  things  plain. — It  is  not  difficult  to  make  eas]/  things  appear  hard;  but  to  render 
hard  things  easy,  is  the  hardest  part  of  a  good  orator  and  preacher.'  '  He  is  the  power- 
fullest  preacher,  and  the  best  orator' — said  Dr.  South — '  who  can  make  himself  best  un- 
derstood.' Bishop  Wilkins  observes — '  the  greatest  learning  is  to  be  seen  in  the  greatest 
plainness.  The  more  clearly  we  understand  any  thing  ourselves,  the  more  easily  can 
we  expound  it  to  others.'  Eccles.  p.  168.  (The  character  that  Photius  gave  of  the 
preaching  of  Athanasius  will  confirm  this  point.  '  In  sermonibus  ubique  in  locutione 
clarus  est,  et  brevis,  et  simplex,  acutus  tarn  en  et  altus.^")  Bishop  Hurd  charged  his  clergy 
to  the  same  purport — '  Your  sermons  cannot  well  be  too  plain  :  and  I  need  not  say  unto 
you  who  hear  me — that  to  frame  a  discourse  in  tliis  way,  as  it  is  the  usefullest  way  of 
preaching,  so  it  will  afford  full  scope  and  exercise  for  all  the  talents,  which  the  ablest 
of  us  may  possess.'  Charges.  Archbishop  Tillotson  is  said  to  have  been  '  in  the  habit 
of  readincr  his  sermons  to  an  illiterate  old  woman  of  plain  sense  who  lived  with  him,  and 
of  altering  his  words  and  expressions,  till  he  had  brought  the  style  down  to  her  level.' 
If  the  story  be  true,  '  it  is'  (as  Professor  Campbell  observes)  '  much  to  the  prelate's  hon- 
our ;  for,  however  incompetent  such  judges  might  be  of  the  composition,  the  doctrine,  or 


PLAINNESS    IN    THE    PREACHING    OF    THE    GOSPEL.        283 

bour  for  "  plainness  of  speech,"  we  would  strip  the  Gospel  of  its  dig- 
nified terseness,  beautiful  figures,  and  heavenly  elevation.  Nor 
would  we  recommend  a  style  of  naked  simplicity  in  our  addresses. 
Our  Lord's  example,  as  that  of  the  simplest  Preachers,  seems  to 
reconnnend  an  infusion  of  the  illustrative  style  into  om-  discourses. 
And  indeed  natural  images  furnish  most  useful  elucidation  of  spir- 
itual things,  by  their  palpable  exhibition  to  the  senses.  The  study 
of  the  Scripture  metaphors  will  give  a  correct  mode  of  illustration, 
in  marking  their  exquisite  adaptation  to  the  subjects  of  reference. 
Remote  images  (from  wbicli  no  clear  light  can  be  obtained)  should 
be  avoided.  Every  thing  bordering  upon  the  ridiculous,  light,  or 
trifling,  must  be  discountenanced,  as  being  utterly  inconsistent  with 
the  dignity  and  holiness  of  the  Sacred  Volume,  and  '  with  that  Di- 
vine and  powerful  delivery,  which  becometh  him,  that  speaks  the 
oracles  of  God.''  Only  that  which  is  serious  has  a  tendency  to  per- 
manent edification. 

The  vanity  of  learned  preaching  is  proved  by  its  unproductive- 
ness. The  plainest  preachers  in  a  Christian  spirit,  are  commonly 
the  most  successful.^  We  might  as  well  think  of  adding  clearness 
to  light,  as  hope  to  embellish  the  simplicity  of  the  Gospel  by  rhetor- 
ical expression. 3  Such  embellishments,  if  allowed  at  all,  should  be 
sparingly  used.*  King  James  aptly  compared  them  in  public  dis- 
courses 'to  the  red  and  blue  flowers,  that  pester  the  corn,  when  it 
stands  in  the  fields  ;  more  noisome  to  the  growing  crop,  than  beau- 
tiful to  the  beholding  eye.'^  The  Apostle  laid  much  stress  upon 
"  words  easy  to  be  understood."  How  woidd  he  then  have  rebuked 
as  contemptible  and  most  responsible  trifling,  the  affectation  of  de- 

the  arguments,  they  are  certainly  the  most  competent  judges  of  what  terms  and  phrases 
fall  within  the  apprehension  of  the  vulgar,  the  class  to  which  they  belong.'  On  Pulpit 
Eloquence,  Lcct.  iii.  Compare  Fenelon  on  Eloquence,  ut  supra.  Perhaps  however  the 
poet's  rule — '  Non  fumum  ex  fulgore,  sed  ex  fumo  dare  lucem' — expresses  the  whole  in 
the  fewest  words. 

1  Ward's  Coal  from  the  Altar.     Compare  Bowles'  Past.  Evang.  Lib.  ii.  c.  10. 

2  Archbishop  Leighton,  after  hearing  a  plain  and  homely  sermon  with  entire  satisfac- 
tion, observed — '  This  good  man  seems  in  earnest  to  catch  souls.'  '  The  measure  of 
speech'  (he  remarked)  '  ought  to  be  the  character  of  the  audience,  which  is  made  up  for 
the  most  part  of  illiterate  persons.'     Pearson's  Life,  p.  lix. 

3  What  has  been  said  of  commentators,  may  apply  to  preachers  of  this  character — that 
their  subjects  were  plain,  until  they  expounded  them. 

4  Augustine's  animadversion  was — '  Nuinquid  hie  ornamenta,  et  non  documenta,  quae- 
runturT  De  Doctr.  Christ.  Lib.  iv.  19,  ut  supra.  Not  that  he  was  wholly  averse  to 
ornament.  His  idea  of  the  style  of  discourses  was  most  just — '  Nee  inornata  relinquitur, 
nee  indecenter  ornatur.'     lb.  iv.  26. 

5  Preface  to  his  Remon.strance — 'Preachers'  (remarks  Bishop  Taylor)  'are  to  feed  the 
people,  not  with  gay  tulips  and  useless  daffodils,  but  with  the  bread  of  life  and  rnedicinal 
plants,  springing  from  the  margin  of  the  fountain  of  salvation.'  '  Very  fine,  Sir,'  (said 
Robert  Hall,  when  asked  his  opinion  of  a  sermon)  'but  men  can't  eat  flowers.'  '  Lord,' 
(said  a  pious  old  writer)  '  let  me  never  be  guilty,  by  painting  the  windows,  of  liindering 
the  hght  of  thy  glorious  Gospel  from  shining  powerfully  into  the  hearts  !' 


284  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

livering  common  truths  in  an  uncommon  manner,  of  modernizing 
the  language  of  the  sacred  volume,  or  exchanging  it  for  clas- 
sical phraseology ;  often  "  speaking  in  an  unknown  tongue,"  and 
"  shutting  up  the  kingdom  of  heaven  against  men.'"  Such  terms 
(as  Professor  Campbell  remarks)  '  give  a  learned  dress  to  religion  ; 
but  it  is  a  dress,  that  very  ill  befits  an  institution  intended  for  the 
comfort  and  direction  of  all,  even  of  the  lowest  ranks. "^  '  Nothing 
indeed  (as  Jerome  long  since  observed)  'is  so  easy,  as  to  impose 
upon  an  illiterate  audience,  whose  habit  is  to  admire  what  they 
do  not  understand.'^  But  the  garb  used  for  this  purpose  '  is  often 
no  other  than  a  cloak  for  ignorance.  And  of  all  kinds  of  igno- 
rance, learned  ignorance  is  undoubtedly  the  most  contemptible.'^ 
Indeed  the  influence  of  this  unevangelical  system,  would  sink  the 
true  glory  and  dignity  of  the  pulpit  into  a  stage  exhibition  of 
self-display.  '  The  sword  of  the  Spirit'  (to  use  a  terse  illustration 
of  an  old  Divine)  is  '  put  into  a  velvet  scabbard,  that  it  cannot 
prick  and  wound  the  heart.'* 

Plainness  in  the  choice  of  our  subjects  marks  also  the  spirit  of 
Scriptural  preaching.  We  may  here  attend  to  the  excellent  ad- 
vice of  the  primitive  Bishop  Wilson — '  Avoid'  (says  he)  '  such  dis- 
courses and  subjects,  as  would  divert  the  mind  without  instructing 
it.  Never  consult  your  own  fancy  in  the  choice  of  subjects,  but  the 
necessities  of  the  flock.  I  would  rather  send  away  the  hearers 
smiting  their  breasts  than  please  the  most  learned  audience  with  a 
fine  sermon  against  any  vice.  With  what  truth  can  it  be  said, 
that  "  the  sheep  hear  your  voice,"  when  you  speak  matters  above 
their  capacities,  or  in  language  and  terms  which  they  do  not  under- 
stand ?  It  is  too  often,  that  preachers  perplex  those  whom  they 
should  instruct.  There  is  a  great  deal  of  difference  between  peo- 
ple  admiring  the  preacher,  and  being  edified  by  his   sermons.'* 

1  1  Cor.  xiv.  11—19.     Matt,  xxiii.  13. 

2  On  Systematic  Theology,  Lect.  iii.  See  the  sensible  advice  that  Mr.  Richmond  re- 
ceived from  his  College  Tutor  on  this  subject.     liife,  p.  152. 

3  Hieron.  ad  Nepot. 

4  Campbell,  ut  supra.  '  An  aflFected  obscurity  of  style'  (Baxter  remarks)  'makes  a  fool 
admire  the  preacher's  learning  ;  but  it  will  make  a  wise  man  wonder  at  his  hypocrisy  or 
folly.'  Kirke  White  justly  remarked  of  a  preacher  whom  he  had  lately  heard — '  I  think 
in  particular  he  has  one  great  fault,  that  is,  elegance.  He  is  not  sufficiently  plain.  Re- 
member (adds  he)  we  do  not  mount  the  pulpit  to  say  fine  things  or  eloquent  things.  We 
have  there  to  proclaim  the  good  tidings  of  salvation  to  fallen  man,  to  point  out  the  way  to 
eternal  life,  to  exhort,  to  cheer,  to  support,  the  suffering  sinner :  these  are  the  glorious 
topics  upon  which  we  have  to  enlarge:  and  will  these  permit  the  tricks  of  oratory  or  the 
studied  beauties  of  eloquence  1  Shall  truths  and  counsels  like  these  be  couched  in  terms, 
which  the  poor  and  ignorant  cannot  comprehend  V — See  his  Remains. 

5  Ward's  Coal  from  the  Altar. 

6  Sacra  Privata.  '  Let  your  performances'  (said  the  excellent  Matthew  Henry)  '  be 
plain  and  Scriptural.  Choose  for  your  pulpit  subjects  the  plainest  and  most  needful  truths, 
£ind  endeavour  to  make  them  plainer.'    Williams'  Life,  ut  supra. 


PLAINNESS,    IN    THE    PREACHING    OF    THE    GOSPEL.       285 

Metaphysical  preachi?iff,  would  come  under  these  animadver- 
sions. Dr.  Dwight  (a  man  of  a  strong-  natural  bias  of  this  charac- 
ter) admirably  observes — '  All  preaching  of  this  kind  is  chiefly- 
useless,  and  commonly  mischievous.  No  ordinary  congregation 
ever  understood,  to  any  valuable  purpose,  metaphysical  subjects  ; 
and  no  congregation,  it  is  beheved,  was  ever  much  edified  by  a 
metaphysical  manner  of  discussion.''  We  would  not  encourage  a 
superficial  treatment  of  more  elaborate  subjects;  but  let  all  reason- 
ing be  grounded  upon  the  simple  principles  of  Scripture,  rather  than 
upon  inductive  or  excursive  philosophy.  All  "  intrusions  into 
things  which  we  have  not  seen"^ — all  questions  not  directly  tending 
to  edification  (such  as  the  Apostle  denominates  "  old  wives'  fables," 
"  vain  babblings,"  "  foolish  questions"^)  are  to  be  avoided.  To  the 
weeping  complaint — "  Thy  prophets  have  seen  vain  and  foolish 
things  for  thee"* — every  serious  Christian  must  respond,  when  he 
sees  Ministers  '  picking  straws  in  Divinity  ;'»  substituting  husks 
for  the  bread  of  hfe ;  scholastic  or  metaphysical  distinctions,  curious 
researches  into  antiquity,  ingenious  dissertations  upon  the  fitness 
of  things,  abstract  proofs  of  the  evidences  of  Christianity,  elucida- 
tions merely  critical  of  the  sacred  text,  for  the  simple  exhibition  of 
the  truth.  '  The  hungry  sheep  look  up,  and  are  not  fed.'  It  is  not 
"  stones  turned  into  bread  ;"  but  rather  bread  turned  into  stones. 
There  is  more  nourishment  in  a  single  plain  discourse  on  Christ 
crucified,  than  in  these  shadowy  discussions,  misnamed  sermons,  or 
preaching  the  Gospel. 

We  might  refer  to  the  plausible  ground  of  dissent  arising  from 
this  preaching,  as  a  minor  consideration  for  Ministers  of  the  Estab- 
hshment,*  (for  our  people  will  soon  be  tired  of  hearing  what  they 
do  not  understand) ;  but  a  far  higher  responsihility  is  contracted 

1  Dwight's  Theology,  v.  209, 210.  '  That  which  metaphysical  preaching  teaches'  (as  he 
elsewhere  remarks)  'may  be  true,  and  the  arguments  used  to  support  it  may  be  sound; 
but  the  distinctions  are  so  subtle,  and  the  reasoning  so  abstruse  and  difficult,  that  the 
hearer's  attention  to  the  truth  is  lost  in  his  attention  to  the  preacher's  ingenuity;  his  mind 
prevented  from  feeling  what  is  intended,  by  the  absorption  of  his  thoughts  in  the  diffi- 
culties of  the  argument ;  and  his  heart  chilled  by  the  cold  manner,  in  which  all  such  dis- 
cvissions  are  conducted.  The  metaphysician,  whether  aware  of  it  or  not,  is  employed  in 
displaying  his  own  ingenuity,  and  not  in  disclosing  and  confirming  the  truth  of  God.' 
Sermons,  vol.  ii.'461.     Compare  Burnet's  Pastoral  Care,  c.  ix.  ^  Col.  ii.  18. 

3  1  Tim.  iv.  7.  vi.  20.   Tit.  iii.  9.  *  Lam.  ii.  14.  ^  Bishop  Hall. 

6  Dr.  Johnson  (see  Boswcll's  Life)  with  much  truth  ascribes  the  success  of  the  Metho- 
dists, in  drawing  away  the  members  of  the  establishment,  to  their  plain  mode  of  address. 
King  James  in  a  curious  document,  entitled — '  The  Reason  of  the  King's  Direction  for 
Preaching  and  Preachers' — traces  the  many  defections  to  Popery,  and  Anabaptism,  or 
other  points  of  separation,  to  the  '  lightness,  affectedness.  and  unprofitableness,'  of  the 
preachers  in  his  day,  'mustering  up  of  much  reading,  or  displaying  of  their  wits,'  leaving 
the  people's  mind,  '  for  all  this  airy  nourishment,  no  better  than  mere  table-books,  ready 
to  be  filled  up  with  the  catechism  of  the  Popish  priests,  or  the  pamphlets  of  the  Anabap- 
tiets.' 


286  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

than  dissent.  It  may  be  that  the  grammarian,  the  critic,  the  the- 
ologian, approve  our  discourses.  But  to  an  illiterate  congregation 
of  perishing  sinners,  should  we  not  use,  as  the  grand  vehicle  of  our 
communication — "  words  easy  to  be  understood  ?"  If  they  do  not 
understand  their  preacher,  they  "  are  destroyed  for  lack  of  know- 
ledge." For  how  can  they  be  saved  by  the  preaching  of  the  Gos- 
pel in  an  unknown  tongue  ?  And  of  how  little  account  will  be 
the  reputation  of  an  accurate  logician,  deep  theologian,  or  orthodox 
Divine,  under  the  weight  of  this  awful  charge  !' 

A  plain  mode  of  address  is  also  included  in  the  spirit  of  preach- 
ing. A  w^ant  of  plain  dealing  with  our  people  will  inevitably  be- 
tray their  souls,  and  ours  with  them.  We  are  engaged  with  them 
on  subjects  connected  with  eternity,  on  which  mistakes  are  so 
various  and  so  fatal.  It  is  of  far  higher  moment,  that  we  should  be 
useful  than  eloquent,  that  the  watchman  should  blow  the  trumpet 
intelligibly  than  musically.  Nothing  is  done,  until  we  bring  them 
into  immediate  contact  with  their  imminent,  unseen,  unsuspected 
danger.  Let  this  plainness  embrace  all  the  variety  of  illustration, 
argumentation,  appeal,  and  entreaty.  Let  it  include  the  enforce- 
ment of  every  motive  of  terror  and  of  love,  of  warning  and  of  en- 
couragement. But  let  there  be  a  careful  separation  from  mere- 
tricious-embellishments,^  a  freedom  from  a  false  scrupulosity  of 
tenderness,  and  an  unreserved  devotedness  to  the  grand  object  of 
the  Ministry  ;  applying  always  the  message  of  the  Gospel  in  clear 
and  uncompromising  terras ;  and  pursuing  sin  and  Satan  in  a 
course  of  unwearied  warfare,  until  they  are  dispossessed  of  all  their 
strong  holds,  and  "  every  thought  is  brought  into  captivity  unto 
the  obedience  of  Christ." 


IV.— FERVENCY— THE   SPIRIT  OF   SCRIPTURAL   PREACHING. 

To  enUghten  the  mind,  and  affect  the  heart,  are  the  two  main 
ends  of  the  Christian  Ministry.  The  first  demands  tcisdom  and 
plainness — the  second /errieyjcy — as  the  spirit  of  Scriptural  preach- 
ing. This  combination  exhibits  the  Minister  as  "  a  burning  and 
shining  light" — '  the  sun  in  his  sphere'  (as  Pavilion,  the  celebrated 
Bishop  of  Alet,  describes  him) ;  '  imparting  the  spiritual  light  of 

1  'I  had  rather'  (said  Dr.  John  Edwards)  '  be  fully  understood  by  ten,  than  be  admired 
by  ten  thousand.  If  our  words  be  not  understood,  it  is  of  no  consequence  in  what  lan- 
guage they  are  spoken,  and  we  cannot  expect  that  the  Holy  Spirit  will  give  a  blessing  on 
unintellii^iblc  language — I  mean — unintelligible  to  the  many,  though  a  few  of  superior 
attainments  or  refinements  may  admire  them.' 

i  Bishop  StilUngfleet  compares  this  mode  of  treatment  to  '  stroking  the  consciences  of 
people  with  feathers  dipped  in  oil.'     Duties  and  Rights  of  Parochial  Clergy,  p.  30. 


FERVENCY    IN    THE    PREACHING    OF    THE    GOSPEL.        287 

Divine  truth,  as  well  as  the  spiritual  heat  of  Divine  fervour.'  As 
to  fervency — if  it  be  natural  to  express  ourselves  with  earnestness 
upon  subjects  of  deep  and  acknowledged  interest — much  more  in 
the  delivery  of  our  great  commission.  '  Nothing'  (says  Baxter)  '  is 
more  indecent,  than  a  dead  preacher  speaking  to  dead  sinners  the 
living  truth  of  the  living  God.'  It  were  surely  better  to  subject 
ourselves  to  the  misapprehension  of  being  "beside  ourselves,''^  than 
not  to  deliver  our  message  with  some  evidence  of  personal  impres- 
sion. As  a  matter  of  life  and  death— of  eternal  life  and  eternal 
death — it  is  connected  with  the  most  powerful  motives,  and  acts 
upon  the  most  influential  principles  of  the  heart.  Charles  V.  re- 
marked of  one  of  the  German  Reformers — '  He  preached  with  such 
spirit  and  devotion,  as  might  almost  serve  to  make  the  very  stones 
weep.'  Such  was  the  spirit  of  our  Great  Master,^  and  of  his  chosen 
Apostle.^  The  same  spirit  constituted  the  main  power  of  Whit- 
field's Ministry.  There  have  been  men  of  like  unction,  faith,  and 
prayer — men  whose  views  of  the  gospel  have  been  equally  compre- 
hensive, and  whose  love  for  souls  has  been  equally  fervent ;  but  it 
was  the  picture  of  his  whole  soul  pourtrayed  in  his  countenance  ;* 
his  expressions  cast  into  the  most  awakening  and  penetrating 
forms  ;  the  solemnity  of  his  address ;  the  deep  feeling  from  within, 
bursting  forth  in  every  word,  streaming  in  his  eyes,  and  breathing 
an  energy  of  love  throughout  the  eflfusions  of  his  overflowing  heart 
— this  it  was  that  convinced  the  listening  throngs,  that  he  was  not 
trifling  with  them.  They  caught  sympathy  with  his  natural  elo- 
quence, and  in  thousands  of  instances,  "the  flint  was  turned  into  a 
fountain  of  waters  ;"  and  his  Ministry  was  life  from  the  dead  "  to 
his  fellow-sinners."  '  This  faculty  of  moving  hearers  thus'  (Arch- 
bishop Seeker  remarks)  '  is  a  most  valuable  blessing.  And  such  as 
have  but  little  of  it,  may  considerably  improve  it,  by  labouring  to 
affect  themselves  more  deeply  with  what  they  would  say,  and 
thinking  what  methods  of  saying  it  would  be  most  persuasive.' 

1  2  Cor.  V.  13.  Compare  Acts  ii.  12, 13.  '  .So  long  as  our  zeal  takes  not  its  colour  from 
human  infirmities  and  human  passions,  but  is  regulated  by  the  word  of  God ;  so  long  as 
wc  tread  in  the  steps  of  those,  "  who  did  all  things  decently  and  in  order ;"  far  from  hav- 
ing to  apologize  for  our  zeal,  we  should  think  that  we  act  unworthily  of  our  cause,  if  we 
possessed  it  not.'     The  Gospel  Message,  by  Rev.  Dr.  Dealtry,  p.  21. 

2  John  ii.  17.  3  Acts  xvii.  16. 

*  The  description  given  of  an  old  foreign  preacher  would  give  an  accurate  sketcli  of 
Whitfield  in  the  pulpit — 'Vivida  in  co  omnia  fuerunt;  vivida  vox,  vividi  oculi,  vividi 
manus,  gestus  omnes  vividi.'  His  ingenious  confessions  at  the  close  of  life,  of  a  tincture 
of  enthusiasm,  and  an  occasional  admixture  of  his  own  spirit  with  his  Ministry,  eminent- 
ly disj)layed  Christian  humility.  As  Fuller  memorialized  the  celebrfited  VVickliff  in  his 
characteristic  style — '  1  intend  neither  to  deny,  dissemble,  defend,  or  excuse  any  of  his 
faults.  "  We  have  this  treasure"  (says  the  Apostle)  "  in  earthen  vessels ;"  and  he  that  shall 
endeavour  to  prove  a  pitcher  of  clay  to  be  a  pot  of  gold,  will  take  great  pains  to  small 
purpose.  Yea,  should  I  be  over-officious  to  retain  myself  to  plead  for  \Vi-;klifr's  faults, 
that  glorious  saint  would  sooner  chide  than  thank  me.'     Church  History,  Book  iv. 


288  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

But  (as  he  elsewhere  observes)  '  smooth  discourses'  to  our  people, 
'  containing  little  that  awakens  their  drowsy  attention,  Uttle  that 
enfoices  on  them  plainly  and  home  "  what  they  must  do  to  be 
saved,"  leave  them  as  ignorant  and  unreformed  as  ever,  and  only 
lull  them  into  a  fatal  security.'^  Even  Bishop  Warburton  decides, 
that  '  a  pathetic  address  to  the  passions  and  affections  of  penitent 
hearers,  is  perhaps  the  most  operative  of  all  the  various  speeches  of 
instruction.'^  George  Herbert's  Parson,  'when  he  preacheth,  pro- 
cures attention  by  all  possible  art : — by  earnestness  of  speech  ;  it 
being  natural  to  men  to  think,  that  where  there  is  much  earnest- 
ness, there  is  something  worth  hearing.'^  \'isible  impression  upon 
ourselves  gives  inexpressible  weight  to  our  subject.  The  Minister, 
that  does  not  manifestly  put  his  heart  into  his  sermon,  will  never 
put  his  sermon  into  the  hearts  of  his  people.  Pompous  elocution, 
attempts  at  theatrical  display,  or  affected  emotions,  are  indeed  most 
repugnant  to  the  simple  dignity  of  our  office.  A  painted  fire  may 
glare,  but  will  not  warm.  Violent  agitations,  without  correspon- 
dent tenderness  of  feeling,  will  disgust  instead  of  arresting  the 
mind.  Preaching  is  not  (as  some  appear  to  think  it)  the  work  of 
the  lungs,  or  the  mimickry  of  gesture,  or  the  impulse  of  uncontrol- 
able  feehng  ;  but  the  spiritual  energy  of  a  heart  constrained  by  the 
love  of  Christ,  and  devoted  to  the  care  of  those  immortal  souls,  for 
whom  Christ  died.  Yet  surely  the  habit  of  realizing  our  Master's 
presence,  and  the  awful  responsibility  vested  in  us,  will  find  expres- 
sion in  ^mething  beyond  the  tone  of  tame  seriousness,  and  the 
general  accuracy  of  pulpit  decorum.*  The  Country  Parson  finds 
the  people  '  thick  and  heavy,  and  hard  to  raise  to  a  point  of  zeal 
and  fervency,  and  needing  a  mountain  of  fire  to  kindle  them.'  He 
recommends  therefore  most  beautifull}^,  the  '  dipping  and  seasoning 
all  our  words  and  sentences  in  our  hearts,  before  they  come  into 
our  mouths  ;  truly  affecting,  and  cordially  expressing  all  that  we  can 
say,  so  that  our  auditors  may  plainly  perceive,  that  every  word  is 
heart-deep. '5  A  lively  impression  of  interest  seems  the  natural  re- 
sult of  a  cordial  belief  of  the '  Gospel ;  and  therefore  a  want  of, 
expression  of  this  interest  conveys  a  plausible  suspicion  of  the 
credibiUty  of  our  message.     For  who  could  bring  a  true  report  of  a 

1  Charges,  pp.  252,  284. 

2  Directions  to  Students  of  Theology,  3  Chapter  vii. 

*  '  While  I  have  any  reverence  for  Scripture,  or  any  knowledge  of  human  nature,  I 
shall  never  affect  to  speak  of  the  glories  of  Christ,  and  of  the  eternal  interests  of  man,  as 
coldly,  as  if  I  were  reading  a  lecture  of  mathematics,  or  relating  an  experiment  in  natu- 
ral philosophy.'  Dr.  Doddridge — Orton's  Life,  chap.  v.  King  James  remarked  of  one 
of  his  chaplains — '  Tliis  man  preaches  before  me,  just  as  if  death  was  seated  at  his  elbow.' 

5  Chap.  vii. 


FERVENCY,    IN    THE    PREACHING    OF    THE    GOSPEL.        289 

fire,  or  of  any  extraordinary  news,  with  a  calm  tone,  gentle  voice, 
or  elegant  expression  ?  And  can  we  wonder,  that  a  cold  correct- 
ness in  the  delivery  of  our  instructions  should  weaken  in  our  people 
a  belief  of  their  truth,  or  at  least  of  their  importance ;  that  they 
should  consider  it  to  be  a  work  of  office,  for  which  we  are  paid, 
rather  than  as  a  matter  of  personal  concern  to  themselves  ;  and 
that,  with  such  impressions,  they  should  want  the  disposition  ne- 
cessary to  give  to  preaching  its  due  effect — a  desire  to  hear?  In- 
deed, so  vmnatural  is  it  thus  to  speak  of  weighty  subjects,  that  they 
would  rather  attach  importance  to  a  slight  matter  expressed  with 
vehemence,  than  to  a  weighty  truth  conveyed  in  a  lifeless  manner.^ 
It  has  been  well  remarked — that  '  the  really  useful  man  in  winning 
souls  to  Christ  is  he,  who  is  so  penetrated  with  the  value  of  the  doc- 
trines of  the  Gospel,  as  to  persuade  by  the  zeal  and  sincerity  of  his 
manners,  when  a  less  earnest  mode  of  teaching  would  have  failed  to 
convince.'^  Some  Ministers  indeed  of  phlegmatic  constitutions  may 
manifest  less  of  warmth  and  animation  than  others  of  far  lower 
faith  and  Christian  sensibility.  All  of  us  are  orators  when  we  feel. 
No  eloquence  can  reach  the 'energy  and  emotion  of  the  language 
of  the  heart.  Increased  solemnity,  and  energy  in  the  delivery  of 
the  message,  should  supply  the  want  of  sensible  excitement ;  and 
fervent  prayer  should  be  employed  to  overcome  constitutional  lan- 
guor, to  quicken  heavenly  affections,  and  to  bring  them  warm  into 
immediate  exercise  for  the  enlivening  of  our  people. 

A  want  of  fervency  in  our  Ministrations  is  a  serious  hindrance 
to  their  efficiency.  For  though  it  is  the  same  word,  however 
preached  ;  yet  an  earnest  delivery  adds  to  the  naked  truth  the  sen- 
sible exhibition  of  Divine  love,  and  moves  one  of  the  most  enliven- 
ing springs  of  conviction.^  On  the  other  hand  (as  a  sensible  writer 
has  observed)  '  the  monotonous  wearisome  sound  of  a  single  bell 
may  be  almost  as  soon  expected  to  excite  moral  impressions,  as  the 
general  tenor  of  public  discourses,  drowsily  composed  and  drowsily 
delivered.'^  Our  people  want  their  hearts,  as  well  as  their  under- 
standings, to  be  addressed.     They  want  words  flowing  from  the 

•  See  Sir  R.  Blackmore's  Accomplished  Preacher,  Sect.  viii.  May  we  not  learn  a 
lesson  of  conviction  from  Garrick's  reply  to  a  preacher,  who  asked — '  How  is  it,  that  you 
who  deal  in  nothing  but  fiction,  can  so  affect  your  audience,  as  to  throw  them  into  tears; 
while  we,  who  deliver  the  most  awful  and  interesting  truths,  can  scarcely  produce  any 
effect  whatever  V  Here  lies  the  secret :  you  deliver  your  truths  as  if  they  were  fictions  ;  but 
we  delirer  our  fictions  as  if  they  were  truth. 

2  Bishop  of  Winchester's  Ministerial  Character  of  Christ,  p.  285. 

3  Cicero  (De  Orat.)  calls  this  lively  representation  evidence  (evidentia) — the  orator  not 
seeming  so  much  to  speak,  as  to  show  the  very  things  themselves,  as  if  they  were  before 
the  eyes.     Quintilian's  term  is  vision.     Instit.  Lib.  viii. 

<  Jerningham's  Essay  on  the  Eloquence  of  the  English  Pulpit,  prefixed  to  a  Translar 
tion  of  Select  Sermons  from  Bossuet. 

37 


290  VIEW    OP    THE    CHRISTIAN    MINISTRY: 

heart,  giving  power  to  argument  by  their  piercing  heat  and  pene- 
trating force,  and  compassionate  entreaty.  However  this  fervour 
may  be  mistaken  for  the  false  fire  of  enthusiasm  or  vain  glory,  it  is 
only  the  expression  of  a  heart  deeply  impressed  with  the  conviction, 
that  religion  is  a  matter  of  primary,  immediate  and  universal  con- 
cern.*  But  which  of  us  does  not  exhibit  the  inconsistency  of  ap- 
parent earnestness  in  the  pulpit,  with  the  general  habit  of  cold  and 
Ufe less  affections  ?  To  ascend  the  pulpit  with  a  heart  full  of  life, 
zeal,  and  love,  is  not  a  matter  of  course  :  yet  when  "  out  of  the 
abundance  of  the  heart  the  mouth  speaketh,"  what  unction  seems 
to  pervade  the  word !  what  a  power  of  sympathy  affects  our 
people  ! 

Baxter's  impassioned  plfeadings  show  what  our  addresses  ought 
to  be,  in  order  to  give  full  effect  to  our  message.  '  How  thin'  (ex- 
claims he)  '  are  those  Ministers,  that  are  serious  in  this  work  ! 
Nay,  how  mightily  do  the  best  fail  in  this  !  Do  we  cry  out  of 
men's  disobedience  to  the  Gospel  "  in  the  demonstration  of  the 
Spirit ;"  and  deal  with  sin  as  the  destroying  fire  in  our  towns,  and 
by  force  pull  men  out  of  it  ?  Do  we  persuade  our  people,  as  those 
should,  who  "  know  the  terror  of  the  Lord  ?"  Do  Ave  press  Christ 
and  regeneration  and  faith  and  holiness,* — believing  that  without 
these,  men  can  never  have  life  ?  Do  our  bowels  yearn  over  the 
ignorant,  careless,  and  obstinate  multitude  ?  When  we  look  them 
in  the  face,  do  our  hearts  melt  over  them,  lest  we  should  never  see 
their  faces  in  rest  ?  Do  we,  as  St.  Paul,  "  tell  them  weeping,"  of 
their  fieshly  and  earthly  disposition  ?  and  "  teach  them  publicly, 
and  from  house  to  house,"  at  all  seasons  and  with  many  tears  1 
And  do  we  entreat  them,  as  for  their  soul's  salvation  ?  Or  rather, 
do  we  not  study  to  gain  the  approbation  of  critical  hearers  ;  as  if  a 
Minister's  business  were  of  no  more  weight,  but  to  tell  a  smooth 
tale  for  an  hour,  and  look  no  more  after  the  people  till  the  next 
sermon  ?  Does  not  carnal  prudence  control  our  fervour,  and  make 
our  discourses  lifeless  on  subjects  the  most  piercing  ?  How  gently 
we  handle  those  sins,  which  will  so  cruelly  handle  our  people's 
souls  !     In  a  word — our  want  of  seriousness  about  the  things  of 

1  This  is  well  borne  out  and  illustrated  by  an  eminent  writer,  who  has  never  been  sus- 
pected of  giving  encouratjement  to  enthusiasm — '  The  chief  characteristics  of  the  elo- 
quence suited  to  the  pulpit,  as  distinguished  from  the  other  Icinds  of  public  speaking,  ap- 
pear to  me  to  be  these  two — gravity  and  warmth.  The  serious  nature  of  the  subjects 
belonging  to  the  pulpit  requires  gravity — their  importance  to  mankind  requires  loarmth.^ 
Dr.  Blair's  Lectures,  Lect.  xxix. — On  the  Eloquence  of  the  Pulpit.  Again  he  remarks — 
'  Gravity  and  warmth  united,  form  that  character  of  preaching  which  the  French  call 
unction — the  affecting,  penetrating,  interesting  manner,  flowing  fro;n  a  strong  sensibihty 
of  heart  in  the  Preacher  to  the  import:ince  of  those  truths  which  he  delivers,  and  an 
earnest  desire,  that  they  make  a  full  impression  on  the  hearts  of  his  hearers.' 


DILIGENCE,    IN    THE    PREACHING    OF    THE    GOSPEL.        291 

heaven,  chaniis  the  souls  of  men  into  formahty,  and  brings  them 
into  this  customary  careless  hearing  which  undoes  them' — '  I  know 
not  what  others  think,'  (says  he  in  another  place)  'but  for  my  own 
part,  I  am  ashamed  of  my  stupidity,  and  wonder  at  myself,  that  I 
deal  not  with  my  own  and  others'  souls,  as  one  that  looks  for  the 
great  day  of  the  Lord  ;  and  that  I  can  have  room  for  almost  any 
other  thoughts  or  words,  and  that  such  astonishing  matters  do  not 
wholly  absorb  my  mind.  I  marvel,  how  I  can  preach  of  them 
slightly  and  coldly  ;  and  how  I  can  let  men  alone  in  their  sins  ; 
and  that  I  do  not  go  to  them,  and  beseech  them  for  the  Lord's 
sake  to  repent,  however  they  take  it,  or  whatever  pains  or  trouble 
it  should  cost  rae.  I  seldom  come  out  of  the  pulpit,  but  my  con- 
science smites  me,  that  I  have  been  no  more  serious  and  fervent  in 
such  a  case.  It  accuses  me,  not  so  much  for  want  of  lumian  or- 
naments or  elegancy — but  it  asketh  me — '  How  couldst  thou  speak 
of  life  and  death  with  such  a  heart  V  The  God  of  mercy  pardon 
me,  and  awaken  me  with  the  rest  of  his  servants,  that  have  been 
thus  sinfully  negligent !  O  Lord,  save  us  from  the  plague  of  infi- 
delity and  hard-heartedness  ourselves  ;  or  else  how  shall  we  be  fit 
instruments  of  saving  others  from  it  ?' 

v.— DILIGENCE— THE   SPIRIT  OF   SCRIPTURAL  PREACHING. 

How  instructive  is  the  constant  eyeing  of  our  Divine  Pattern, 
consecrating  his  whole  heart,  his  whole  time,  in  his  Father's  work  ! 
His  greatest  dihgence,  however,  was  concentrated  in  his  public 
Ministry.  "  He  taught,"  when  at  Jerusalem,  "  daily  in  the  tem- 
ple ;"2  and,  wherever  else  a  concourse  was  gathered,  he  was  ready 
to  open  his  mouth  for  hortatory,  didactic,  or  illustrative  instruc- 
tio  1.^  The  first  labourers  of  the  Gospel,  and  the  Fathers  of  the 
early  church,  closely  followed  their  Master's  example.* 

The  Apostle  contemplated  far  greater  danger  from  sloth,  than 
from  excessive  activity  in  "  preaching  the  word."  He  adjures 
therefore  his  beloved  Timothy  by  the  solenn  view  and  anticipa- 
tions of  the  day  of  account — to  "  be  instant  in  season  and  out  of 
season  /'^  not  only  regular  in  the  routine  of  preaching  seasons  ;  but 
under  the  guidance  of  an  enlightened  conscience,  embracing  every 

1  Reformed  Pastor.     How  did  the  fervour  of  this  holy  man  exemplify  his  own  lines— 

I'll  preaich  as  though  I  ne'er  shall  preach  again ; 
And  as  a  dying  man  to  dying  men ! 

2  Luke  xix.  47;  xxi.  37;  xxii.  53.  3  John  vii.  37;  Matt.  v.  xiii. 

*  Acts  V.  42;  xix.  9;  xx.  18—21.  xxviii.  23,  and  notices  in  the  Homiletical  writings  of 
the  Fathers.     Conip.  Jer.  xxvi.  5;  Hag.  ii.  10.  20.  s  2  Tim.  iv.  1,  2. 


292  VIEW    OP    THE    CHRISTIAN    MINISTRY  : 

unlooked-for,  and  seemingly  unseasonable,  call  to  service.  And  what 
is  there  in  the  present  day,  that  renders  this  diligence  less  neces- 
sary, less  binding,  or  less  effectual  ?  Is  not  the  mass  of  unconverted 
hearers  as  large  with  us  as  in  the  primitive  church  ?  And  how 
can  Christ's  sheep  among  them  "  hear  his  voice"  without  a  Preach- 
er ?'  No  other  medium  will  supersede  this  appointed  channel  of 
Divine  communications.'^ 

The  frequency  of  Sabbath-preaching  must  depend  upon  physical 
strength,  and  other  circumstances,  over  which  there  can  be  no  con- 
trol. The  willingness  of  the  devoted  spirit  will  be  in  general  only 
restrained  by  the  weakness  of  the  flesh.  A  double  exercise  of  our 
duty  begins  to  be  called  for  by  the  concurrent  voices  of  our  Diocesans. 
A  familiar  repetition  of  one  of  these  exercises  would  profitably  and 
popularly  furnish  a  third  service,  should  this  addition  be  found  ei- 
ther desirable  or  practicable.  Few  mind^  could  long  support  the 
labour  and  excitement  of  bringing  forth  three  successive  subjects. 
Nor  indeed  could  the  digestive  powers  of  our  people  healthfully  re- 
ceive so  large  a  quantity  of  food  ;  whereas  the  system  of  repetition 
assists  instead  of  loading  the  digestion. 

Much  more  is  implied  in  this  dihgence,  than  the  formal  routine 
of  a  Sabbath  address.  Such  a  mechanical  exhibition  ill  represents 
the  parental  obligations  subsisting  between  a  pastor  and  his  flock. 
Would  a  father  be  satisfied  with  this  feeble  periodical  admonition, 
when  his  beloved  son  was  in  continual  and  most  imminent 
danger  ? 

Our  Church  annals  furnish  exciting  examples  of  preaching  dil- 
igence. Hooper  was  not  one  of  the  '  unpreaching  prelates.'  who 
excited  honest  Latimer's  indignation  and  remonstrance.  He  would 
say,  '  that  no  Bishop  ought  to  complain  of  one  sermon  a-day.'^ 
Probably  his  own  custom  exceeded  these  bounds.  Foxe  informs 
us,  that,  '  being  Bishop  of  two  dioceses  (Gloucester  and  Worcester), 
he  yet  so  ruled  and  guided  either  of  them  and  both  together,  as 
though  he  had  in  charge  but  one  family.  No  father  in  his  house- 
hold, no  gardener  in  his  garden,  no  husbandman  in  his  vineyard, 
was  more  or  better  occupied,  than  he  in  his  diocese  among  his  flock, 

1  John  X.  16,  27;  with  Rom.  X.  14. 

2  The  apostle,  though  keepmg  up  intercourse  with  the  Thessalonians  by  his  pen,  still 
desired  to  see  their  face,  for  their  better  advantages  of  Christian  instruction.  1  Thess. 
iii.  10. 

3  '  Fifteen  masses  a  day  did  not  suffice  for  the  priests  of  Baal ;  and  yet  one  sermon  a 
day  seems  more  than  a  good  Bishop  or  EvangeUcid  Pastor  can  bear.'  Hooper's  Confes- 
sion delivered  to  the  King  and  Parliament,  1550.  Daily  preaching  was  Chrysostom's  rule 
for  a  Bishop  (doubtless  with  application  to  subordinate  Ministers.)  De  Sacer.  Lib.  vi.  4. 
If  the  letter  of  the  rule  be  impracticable,  let  us  at  least  endeavour  to  approximate  to  its 
standard  and  spirit.     See  Burnet's  Pastoral  Care,  Ch.  vi. 


DILIGENCE,    IN    THE    PREACHING    OF    THE    GOSPEL.       293 

going  about  his  towns  and  villages  in  teaching  and  preaching  to 
the  people  there.'  Bishop  Jewell's  saying — '  A  Bishop  ought  to  die 
preaching' — was  strikingly  confirmed  in  his  own  death,  which  ap- 
pears to  have  been  hastened,  if  not  to  have  been  caused,  by  the  ar- 
dour of  his  Episcopal  zeal.^  Of  Abp.  Matthew  it  was  said,  that  'it 
was  easy  to  trace  his  jouinics  by  the  churches  he  preached  at.' 
The  most  inveterate  haters  of  prelacy  were  silenced  by  the  exam- 
ple of  this  Apostolic  Bishop."  Preaching  he  used  to  call  '  his  be- 
loved work,'  from  which  the  government  of  the  province  of  York 
did  not  discharge  him  ; — so  that  a  challenge  was  thrown  out  to 
Popery — '  That  Tobias  Matthew,  the  Archbishop  of  York,  though 
almost  eighty  years  of  age,  preached  more  sermons  in  a  year,  than 
you  (the  Popish  party)  can  prove  have  been  preached  by  all  your 
Popes  from  Gregory  the  Great's  days.'^ 

The  examples  of  Grimshaw  and  Wesley,  nearer  to  our  own 
time,  may  stimulate  to  greater  devotedness  to  our  public  employ. 
Twelve  or  fointeen  preaching  engagements  were  included  in  Mr. 
Grimshaw's  idle  week.*  Wesley  is  calculated  to  have  preached 
upwards  of  forty  thousand  sermons  (exclusive  of  a  large  number 
of  exhortations)  during  an  itinerantcy  of  nearly  fifty  years,  and 
an  average  annual  ratio  of  travelling  four  tliousand  five  hundred 
miles.  Whatever  irregularity  or  enthusiasm  belonged  to  these  un- 
precedented labours,  the  large  success  with  which  they  were  hon- 
oured, displayed  the  main-spring  of  their  exertion — "the  love  of 
Christ  constraining  them."*  Let  not  our  censure  of  their  undis- 
cipUned  system  hinder  us  from  transferring  an  impulse  of  their 
zeal,  self-denial,  and  self-devotedness,  to  a  more  chastised  course 
of  Ministration. 

But  preaching  diligence  includes  not  only  frequency  of  employ, 
but  constant  repetition  of  truth.  The  workman  is  more  anxious 
to  fasten  one  nail  by  reiterated  blows,  than  slightly  to  fix  many 
upon  the  outward  surface.  To  preach  "  the  same  things  is  not 
grievous"  to  the  Christian  Minister ;  and  for  his  people  it  is  often 
"  safe."«  The  fruitfulness  of  the  earth  arises  from  its  "  drinking  in 
the  rain  that  cometh  oft  iqjoii  it^  The  constant  repetition, — not 
the  weight — of  the  heavenly  showers,  makes  impressions  on  the 

1  The  motto  at  the  bottom  of  a  curious  portrait  of  Jewell  preserved  in  Salisbury  Palace 
is — '  Vae  mihi,  si  non  evangelizavero !'  This  was  also  the  motto  of  Usher's  own  selec- 
tion for  his  Archiepiscopal  seal — illustrated  by  his  increasing  constancy  in  preaching,  sub- 
sequent to  his  elevation.  Augustine's  views  of  the  Episcopal  office  were  Scriptural— 
'  Episcopatus  nomen  est  operis,  non  honoris — Intelligat  se,  non  esse  Episcopuiu,  qui 
praesse  dilexerit,  non  prodesse.'     Aug.  de  Civit.  Dei.  Lib.  xix.  c.  19. 

2  No  mention  of  Archbishop  Matthew  occurs  in  Prynne's  celebrated  work  of  invective 
against  prelates.  3  Granger's  Biocr.  Hist.  Vol.  i.  p.  343. 

4  Newton's  Life  of  Grimshaw,  p.  51.  5  2  Cor.  v.  14.  "  Phil.  iii.  L 


294  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

hardest  substances.  That  our  '-'doctrine"  therefore  may  "drop  as 
the  rain,"'  it  must  fall  not  only  in  the  gentleness  of  love,  but  in  the 
frequency  of  diligence. ^  The  constant  enforcement  of  fundamental 
truths  is  necessary  for  their  deeper  and  more  practical  influence. 
Truths  that  have  been  marked  out  by  gainsayers  or  seducers, 
must  form  prominent  topics  of  our  Ministry.  Truths  also  of  daily 
use  and  practice,  will  be  sound  doctrine  to  preach  to  the  end  of  our 
course ;  not  however  in  the  slothful  repetition  of  our  former  dis- 
courses, but  in  waiting  at  our  Master's  feet  for  fresh  instruction ; 
always  learning,  and  teaching  what  we  have  learned.^ 


VI.— SINGLENESS— THE  SPIRIT  OP  SCRIPTURAL  PREACHING. 

'  The  Ministerial  work  must  be  managed  purely  for  God  and  the 
salvation  of  the  people,  and  not  for  any  private  ends  of  our  own. 
This  is  our  sincerity  in  it.  A  wrong  end  makes  all  the  work  bad 
from  us,  however  good  in  itself.  Self-denial  is  of  absolute  necessity 
in  every  Christian ;  but  of  a  double  necessity  in  a  Minister,  as  he 
hath  a  double  sanctification  and  dedication  to  God.  And  without 
self-denial  he  cannot  do  God  an  hour's  faithful  service.  Hard  stud- 
ies, much  knowledge,  and  excellent  preaching,  is  but  more  glorious 
hypocritical  sinning,  if  the  ends  be  not  right.'*  The  main  end  of 
the  Ministry  is  the  glory  of  God.  It  is  '  the  single  eyeing'  of  this 
end,  that  '  makes  all  things  sweet  and  holy.'^  This  was  the  pur- 
pose, that  filled  the  heart,  and  directed  the  course,  of  our  Great  Ex- 
emplar.* This  was  also  the  spirit  of  the  Apostle  ]''  the  true  spirit 
of  the  Minister — the  result  of  serious  self-scrutiny,  and  often  of  se- 
vere spiritual  conflict.  Experience  (for  it  must  plainly  be  more  a 
matter  of  experience  than  of  observation)  assures  us  of  the  extreme 
difficulty  of  preaching  with  singleness  of  heart.  How  much  of  our 
study  in  the  very  compositio?!  of  our  sermons,  flows  from  a  selfish 
principle,  and  rolls  on  in  the  same  corrupt  channel !     Even  while 

1  Deut.  xxxii.  2.  with  Heb.  vi.  7.  2  jga.  xxviii.  10. 

3  The  apostle  exhorts  to  pulpit  diligence  by  a  most  foreboding  anticipation.  2  Tim.  iv. 
2,  3.  Owen  enumerates  the  following  constraining  motives  to  preaching  diligence — '  The 
command  of  God — the  love  and  care  of  Christ  towards  his  Church — the  ends  of  God's 
patience  and  long-suffering — the  future  manifestation  of  his  glory  in  the  salvation  of  be- 
lievers, and  the  condemnation  of  the  disobedient — the  necessities  of  the  souls  of  men — 
the  way  by  which  God  gives  spiritual  supplies  by  the  Ministry  of  the  word — the  weak- 
ness of  the  natural  faculties  in  receiving,  and  of  the  memory  in  retaining,  spiritual  things 
— the  weakness  of  grace  requiring  continual  refreshment — the  frequency  and  variety  of 
temptations — the  design  of  Christ  to  bring  us  gradually  to  perfection.'  He  adds — '  But 
the  law  of  this  duty  is  in  some  measure  written  on  the  hearts  of  all  faithful  Ministers ; 
and  those  who  are  otherwise  must  bear  their  own  burdens.'     On  Heb.  vi.  7,  8. 

i  Baxter's  Reformed  Pastor.  s  Leighton.  6  John  viii.  50.  v.  41 . 

1  1  Thess.  ii.  6. 


SINGLENESS,    IN    THE    PREACHING    OF    THE    GOSPEL.      295 

Christ  is  the  text,  self  may  be  the  spirit  and  substance  of  our  ser- 
mon, as  if  we  were  hfting  up  the  cross  of  Christ,  to  hang  our  own 
glory  upon  it.  In  the  pulpit  itself — in  our  Master's  immediate 
presence — what  is  it,  that  sometimes  gives  animation  to  our  de- 
livery, tone  to  our  voice,  and  emphasis  to  our  words?  Are  we  nev- 
er "  preaching  ourselves"  in  the  very  form  and  act  of  preaching 
"  Christ  Jesus  the  Lord  ?"  If  in  the  impulse  of  the  moment,  any 
forcible  matter  falls  from  us ;  how  seldom  is  it  unaccompanied  with 
self-complacency,  expectation  of  present  effect,  or  disappointment 
in  its  failure  !  How  hard  is  it  to  preach  without  undue  regard  to 
the  approbation  of  the  Christian  or  intelligent  part  of  our  congrega- 
tion !  What  a  struggle  often  to  repress  the  fear  of  being  considered 
common-place,  or  the  desire  to  be  original  and  powerful !  How  dif- 
ficult thus  to  smk  our  gifts  in  the  grace  of  humility,  and  to  sup- 
press what  might  recommend  us  to  men  of  taste  and  talent,  in  or- 
der to  clothe  the  same  sentiment  in  a  less  imposing,  but  more 
useful  garb  !  How  natural  the  desire  rather  to  know  whether  the 
sermon  has  been  approved,  than  whether  it  has  been  profitably  ap- 
plied !  And  when  we  feel  that  we  have  made  but  an  indifferent 
figure,  it  is  as  if  we  had  missed  the  prize  of  the  day.  Thus  is  the 
desire  of  usefulness  selfishly  connected  with  the  honour  of  our  own 
name  ;  when  we  cannot  bear  that  "  our  God  should  humble  us 
among"  our  flock,  and  that  they  should  think  of  us  as  vessels 
of  inferior  value — of  "  wood  and  earth" — rather  than  "  of  gold  and 
of  silver."' 

Baxter's  serious  remarks  are  equally  applicable  to  our  own  day, 
as  to  his — '  Consider,  I  beseech  you,  brethren,  what  baits  there  are 
in  the  work  of  the  Ministry  to  entice  a  man  to  be  selfish,  that  is,  to 
be  carnal  and  impious,  even  in  the  highest  works  of  piety.  The 
fame  of  a  godly  man  is  as  great  a  snare  as  the  fame  of  a  learned 
man.  And  woe  to  him  that  takes  up  with  the  fame  of  godliness 
instead  of  godliness  !  "  Verily  I  say  unto  you,  they  have  their  re- 
ward."    When  the  times  were  all  for  learning  and  empty  formal- 

'  See  Solomon's  wise  aphorism,  Prov.  xxv.  27.  It  is  said  of  one  of  the  ancient  Fatliers, 
that  he  would  weep  at  the  applause  that  was  frequently  given  to  his  sermons.  '  Would 
to  God,'  (said  he)  '  they  had  rather  gone  away  silent  and  thoughtful !'  » '  Docente  te  in 
Ecclcsia,  non  clamor  populi,  sed  gcmitus  suscitatur.  Lachrymae  auditorum  laudes  tuae 
sunt.' — Hieron.  ad  Nepot.  '  Lihenter  vocem  audio,  non  qui  sibi  plausum,  sed  qui  mihi 
planctum  movet.'  Bern.  Serm.  59.  Cantic.  '  I  love  a  serious  preacher,  who  speaks  for 
my  sake,  and  not  for  his  own,  who  seeks  my  salvation,  and  not  his  own  vain-glory. 
Fenclon's  Letter  to  the  French  Academy,  Sect.  4,  p.  230.  '  Surely'  (exclaims  Dr.  Chal- 
mers) '  it  were  a  sight  to  make  antrels  weep,  when  a  weak  and  vapouring  mortal,  sur- 
rounded by  his  fellow-sinners,  and  fastening  to  the  grave  and  the  judgment  along  with 
them — finds  it  a  dearer  object  to  his  bosom,  to  regale  his  hearers  by  the  exhibition  of 
himself,  than  to  do  in  plain  earnest  the  work  of  his  Master,  and  urge  on  the  business  of 
repentance  and  faith  by  the  impressive  simplicities  of  the  Gospel !'  Sermons,  ut  supra, 
p.  25. 


296  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

ities,  then  the  temptation  of  the  proud  did  He  that  way.  But  now, 
through  the  unspeakable  mercy  of  God,  the  most  hvely  practical 
preaching  is  in  credit,  and  godliness  itself  is  in  credit :  and  now  the 
temptation  to  proud  men  is  here,  even  to  pretend  to  be  zealous 
preachers  and  godly  men.  O  what  a  fine  thing  doth  it  seem,  to 
have  the  people  crowd  to  hear  us,  and  to  be  affected  with  what  we 
say,  and  that  we  can  command  their  judgments  and  affections  ! 
To  have  the  people  call  you  "  the  chariots  and  horsemen  of  Israel" 
— to  have  them  depend  upon  you,  and  be  ruled  by  you,  though 
this  may  be  no  more  than  their  duty,  yet  a  little  grace  may  serve 
to  make  you  seem  zealous  men  for  them.  Nay,  pride  may  do  it 
without  any  special  grace.'^. 

Perhaps  indeed  the  character  of  the  present  age  is  peculiarly  ad- 
verse to  this  singleness  of  spirit.  The  love  of  novelty,  and  the 
idolatry  of  intellect,  are  besetting  snares,  by  which  the  subtle 
enemy  "  corrupts"  the  church  "  from  the  simplicity  that  is  in 
Christ."^  It  is  difficult  for  ministers  to  preserve  the  tone  of  their 
instructions  wholly  uninfluenced  by  these  temptations.  There  is 
great  danger,  lest  we  provide  more  food  for  the  understanding  than 
for  the  heart ;  and  lest  the  important  opportunities  of  close  applica- 
tion to  the  conscience  be  frittered  away  in  prurient  fancies,  inge- 
nious theories,  and  elaborate  compositions ;  than  which  nothing  is 
more  hurtful  to  the  spirituality  of  our  Ministration,  in  occupying 
our  secret  retirement  with  men-pleasing  contrivances,  rather  than 
with  diligent  waiting  upon  God,  for  an  enlarged  spiritual  unction 
upon  our  work.  This  danger  of  making  our  office  a  stepping- 
stone  to  selfish  indulgence,  is  acknowledged  by  the  most  eminent 
Ministers.  The  following  exercises  from  the>  diary  of  a  late  excel- 
lent Minister,  strike  a  chord  of  sympathy  with  many  of  us — '  I 
have  to  observe  in  my  mind  a  sinful  anxiety  to  preach  well,  rather 
than  a  holy  anxiety  to  preach  usefully.  I  fear  I  rather  seek  my 
own  honour  than  God's.  I  confess  this  sin  ;  I  trust  I  repent  of  it 
from  my  heart :  I  hope  for  its  forgiveness,  and  its  removal  from  my 
breast.'  Again — '  The  evening  spoiled  with  wretched  pride  and 
self-complacency — a  mischievous  weed,  deep-rooted,  which  all  my 
winter  seasons  have  not  yet  killed.     O  may  it  at  length  be  rooted 

1  Reformed  Pastor.  '  That  which  many  times  causes  uneasiness  in  Pastors,  is  a  prin- 
ciple of  self-love,  which  prompts  us  to  seek  a  private  unwarranted  delight  in  that  change 
of  men's  minds,  which  we  have  effected.  The  spirit  of  man  pleases  itself  with  the  suc- 
cess of  its  own  travail ;  and  when  we  seem  to  propose  no  other  aim  but  God's  glory,  the 
deceitfulness  of  self-love  is  less  capable  of  discovery.'  Bishop  Godeau's  Past.  Instruc- 
tions, pp.  44,  45.  '  See  here  the  perfect  pattern  of  an  Evangelical  preacher — to  make  his 
reputation  and  the  confidence  of  the  people  subservient — not  to  his  own  interest — but  to 
the  good  of  souls,  and  to  the  establishing  of  the  kingdom  of  God.'  Q,uesncl  on  Matt, 
iv.  23—25.  2  2  Cor.  xi.  3 


SINGLENESS,    IN    THE    PREACHING    OF    THE    GOSPEL.      297 

out  !'^  It  was  therefore  seasonable  advice  of  Bishop  Taylor  to  his 
Clergy — '  Let  no  man  preach  for  the  praise  of  men.  But  if  you 
meet  it,  instantly  watch  and  stand  upon  your  guard,  and  pray 
against  your  own  vanity  ;  and  by  an  express  act  of  acknowledg- 
ment and  adoration  return  the  praise  to  God.  Remember,  that 
Herod  was.  for  the  omission  of  this,  smitten  by  an  angel ;  and  do 
thou  tremble,  fearing  lest  the  judgment  of  God  be  otherwise  than 
the  sentence  of  the  people.'^ 

The  most  pernicious  and  debasing  evil  of  all  is,  a  converting 
our  sacred  office  into  a  medium  for  setting  forth  our  own  excellence 
— prostituting  the  glories  of  the  cross  for  the  indulgence  of  our  own 
pride — drawing  a  veil  over  the  glories  of  our  adorable  Master — and 
committing  a  robbery  against  him,  even  in  the  professed  business 
to  exalt  him.  This  is  to  lose  sight  of  the  great  end  of  the  Minis- 
try— commending  ourselves,  instead  of  our  Master,  to  the  regard 
of  our  people  ;  rather  conciliating  ourselves  to  their  good-will,  than 
our  message  to  their  consciences.  This  lays  tlie  foundation  for  a 
gradual  departure  from  the  truth,  and  proportionally  deteriorates 
the  power  of  our  work.  '  Our  business  is  to  make  men  think,  not 
of  our  eloquence,  but  of  their  own  souls ;  to  attend,  not  to  our  fine 
language,  but  to  their  own  everlasting  interest.^  Our  duty  is,  '  not  to 
please  but  to  feel ;'  (as  one  of  the  old  writers  expressed  it)  '  not  to 
stroke  the  ear,  but  to  strike  the  heart.'*    Mr.  Richmond  well  said 

1  Biographical  Portraiture  of  Rev.  J.  Hinton,  p.  116.  'I  know  I  ought  to  fit  myself 
in  the  best  manner  I  can  for  public  service ;  but  this  is  my  misery — I  study  and  prepare, 
that  I  may  consume  it  upon  my  own  pride  and  self-confidence.'     Brainerd. 

2  Clergyman's  Instructor,  p.  108.  '  Let  all  eloquent  preachers  beware,  lest  they  fill 
any  man's  ears  with  sounding  words,  when  they  should  be  feeding  his  soul  with  the 
bread  of  everlasting  life.  Let  them  fear,  lest,  instead  of  honouring  God,  they  honour 
themselves.  //  any  man  ascend  the  pulpit  with  the  intention  of  uttering  a  fine  thing,  he  is 
committing  a  deadly  sin.'     H.  K.  White. 

3  Smith  on  the  Sacred  Office,  Lect.  xviii.  It  was  a  subject  of  bitter  regret  to  Augus- 
tine, that  his  early  Ministry  had  been  distinguished  by  this  character — '  ut  placeret,  non 
ut  doceret.'  Jerome  complained  of  many  in  his  time — '  Id  habent  curts,  non  quomodo 
scripturarum  medullas  ebibant,  sed  quomodo  aurcs  populi  declamatorum  flosculis  mul- 
ceant.'  '  Do  not  say  within  yourself — How  much  or  how  elegantly  I  can  talk  upon  such 
a  text:  but  what  can  I  say  more  usefully  to  those  who  hear  me,  for  the  instruction  of 
their  minds,  for  the  conviction  of  their  consciences,  and  for  the  persuasion  of  their  hearts'? 
Let  not  your  chief  design  be  to  work  out  a  sheet,  or  to  hold  out  an  hour,  but  to  save  a 
soul.'     Watts'  Humble  Attempt,  pp.  19,  20. 

*  '  Pungere,  non  palpare' — was  Jerome's  direction  for  the  Preacher's  words.  One 
among  the  evils  of  this  selfish  spirit,  is  the  encouragement  of  a  critical  spirit  among  our 
hearers — a  chief  bane  of  the  Ministry.  Besides,  '  this  desire  of  appearing  a  fine  speaker' 
(as  Dr.  Macgill  tells  his  young  friend)  '  unfits  you  for  attaining  even  that  kind  of  excel- 
lence, which  you  desire. "  Your  style,  instead  of  presenting  the  just  expression  of  thoughts 
and  feelings  suited  to  your  objects,  presents  an  exhibition  of  artificial  beauties,  unsuitably 
introduced,  laboriously  and  afl"ectedly  pourtrayed,  while  the  higher  order  of  beauties  in 
thought  and  language  are  neglected,  or  lost  in  the  gaudy  colouring,  which  surrounds 
i,hem.'  (Considerations  to  a  Young  Clergyman.)  In  thus  spending  our  strength  in  the 
eloquence  of  words,  we  lose  the  eloquence  of  thought.    We  shall  not  become  truly  elo- 

38 


298  VIEW    OP    THE    CHRISTIAN    MINISTRY  : 

— '  I  have  no  wish  to  be  a  popular  preacher  in  any  sense  but  one, 
viz.,  a  preacher  to  the  hearts  of  the  people.''^  Indeed  the  Gospel 
was  never  meant  as  an  occasion  of  display,  but  as  a  treasure  to 
dispense  for  the  benefit  of  the  world.  And  as  far  as  we  are  imbued 
with  the  spirit  of  our  office,  we  shall  esteem  the  enriching  of  one 
soul  with  the  unsearchable  riches  of  Christ  a  more  durable  recom- 
pense, than  an  investiture  with  the  dignity  and  honour  of  an 
earthly  crown. 

Without  this  singleness  of  spirit  there  is  no  warranted  expecta- 
tion of  success.  The  matter  indeed  is  from  God  ;  but  the  manner 
and  the  dress,  the  principle  and  the  exhibition,  may  be  but  '  in- 
cense thrown  upon  the  altar  of  vanity. '^  We  may  preach  clearly 
in  statement,  and  forcibly  in  matter ;  but  habitual  defect  in  "  do- 
ing all"  with  a  single  eye  "  to  the  glory  of  God,"  brings  upon  us 
the  awful  "  woe  to  the  idol-shepherd''  (his  own  idol,  and  wishing  to 
be  the  idol  of  his  people),  whoser  ministry  is  blasted,  and  his  judg- 
ment blinded.^  However  diligently  we  may  be  employed  in  his 
service,  yet  nothing  is  really  done,  done  to  any  purpose,  or  with 
any  acceptance,  that  is  done  for  self — not  for  God.  So  that  a 
pains-taking  Minister,  who  has  been  engaged  in  the  service  of  God 
for  selfish  ends,  may  at  last  sink  into  the  grave  with  Grotius's  af- 
fecting lamentation — '  Alas  !  I  have  lost  my  life  in  laboriously  do- 
,ing  nothing.'  Or  should  he  be  used  as  an  instrument  in  the  work 
of  God,  it  will  be  only  as  the  servant,  who  never  tastes  the  provision 
which  he  dispenses  to  his  Master's  guests ;  or  as  the  physician,  who 
heals  others,  but  is  unhealed  himself^  Godly  simplicity  is  the 
alchemy  that  converts  every  thing  it  touches  into  gold.  The  para- 
mount desire  that  Christ  "  in  all  things  may  have  the  pre-em- 
inence ;"  and  the  corresponding  expression  of  the  heart — "  He 
must  increase,  but  I  must  decrease"'' — will  compensate  for  a  defi- 
ciency in  talent  and  judgment.  This  is  the  true  character  of  the 
friends  of  the  bridegroom  ;"«  to  woo  for  him,  not  for  ourselves  ;  to 
seek  his  honour,  not  our  own  ;  and  to  adopt  an  earnest  tone  of 
preaching,  not  as  gaining  more  regard  to  ourselves,  but  as  bringing 
sinners  to  him.  Our  privilege  is  to  w^ait  upon  the  gospel,  and  to 
reflect  our  Master's  glory  through  the  transparent  medium  of 
Christian  simplicity.     This  usefulness  is  quite  distinct  from  popu- 

quent,  until  we  have  lost  the  desire  to  be  so,  and  gain  our  elevation  by  rising  with  our 
subject,  and  giving  up  ourselves  to  it. 

1  Richmond's  Life,  p.  50.  2  Hall's  Sermon,  p.  45.  3  Zech.  xi.  17. 

*  It  is  a  solemn  remark  of  Massillon,  that  '  God  sometimes,  in  saving  his  elect,  makes 
use  of  instruments  which  he  afterwards  casts  away.'  A  thought,  that  may  well  call  to 
mind,  1  Cor.  ix.  27,  with  deep  and  serious  personal  application! 

5  John  iii.  30.  «  Ibid.  29. 


LOVE,    IN    THE    PREACHING    OF    THE    GOSPEL.  299 

larity.     But  how  poor  a  tiling  is  the  admiration  of  man,  compared 
with  this  success  in  winning  souls  to  Christ !' 

'He  that  intends  truly  to  preach  the  Gospel,  and  not  himself; 
he  that  is  more  concerned  to  do  godd  to  others,  than  to  raise  his 
own  fame,  or  to  procure  a  following  to  himself;  and  that  makes 
this  the  measure  of  all  his  meditations  and  sermons,  that  he  may 
put  things  in  the  best  light,  and  recommend  them  with  the  most 
advantage  to  his  people — this  man  so  made  and  so  moulded,  can- 
not miscarry  in  his  work  : — he  will  certainly  succeed  to  some  de- 
gree. The  word  spoken  by  him  shall  not  return  again.  He  shall 
have  his  crown,  and  his  reward  from  his  labours.  And  to  say  all 
that  can  be  said,  in  one  word  with  St.  Paul ;  he  "  shall  both  save 
himself,  and  them  that  hear  him."  "^ 


VII.— LOVE— THE  SPIRIT  OF  SCRIPTURAL  PREACHING. 

LovE  is  the  grand  distinctive  mark  of  our  office.  It  exhibits 
salvation  flowing  from  the  bosom  of  Divine  mercy.  It  sets  forth 
a  most  tender  Father,  a  bleeding  Saviour,  and  a  faithful  Com- 
forter ;  so  that  the  spirit  of  every  discourse  should  be—"  God  is 
love."  Thus  therefore  should  we  so  cast  ourselves  into  the  mould 
of  our  commission,  that  we  may  infuse  its  very  life  and  char- 
acter throughout  our  Ministry. ^ 

"  Speaking  the  truth  in  love"*  is  perhaps  in  few  words  the 
most  complete  description  of  our  office.  Some,  from  a  false  char- 
ity, would  keep  back  offensive  truth.  Some  again  speak  it  in 
fear,  from  the  apprehension  of  inconvenient  consequences  to  them- 
selves.    Some  also  speak  in  faithfulness  onli/,  as  if  their  responsi- 

•  Mr.  Cotton  preached  an  university  sermon  at  Cambridge,  much  approved  by  those 
'who  relished  the  wisdom  of  words  more  than  the  words  of  wisdom;'  which  however, 
upon  a  clear  understanding  of  the  true  principles  of  the  Ministry,  he  committed  to  the 
flames.  Subsequently  preaching  in  the  same  pulpit  in  a  more  Scriptural  tone,  his  ser- 
mon was  attended  with  the  Divine  blessing  to  one  of  the  most  eminent  divines  of  that 
day — Dr.  Preston.  Mather's  New  England,  Book  iii.  pp.  15,  16.  This  was  according  to 
an  old  writer's  rule,  '  that  the  Preacher  expound  the  sermon  in  a  plain  and  common 
speech  ;  not  having  any  respect  to  his  own  commendation  for  his  eloquence,  but  rather 
to  advance  the  glory  of  God.' — N.  Hemminge's  Methode  of  preaching.     12mo.  1574. 

2  Burnet's  Pastoral  Care,  ch.  ix. 

3  '  If  a  man  has  great  and  good  news  to  tell  me,  he  will  not  do  it  angrily,  and  in  much 
heat  and  discomposure  of  spirit.  It  is  not  therefore  easy  to  conceive,  on  what  ground  a 
scolding  Minister  can  justify  a  conduct,  which  only  proves,  that  he  does  not  understand 
his  errand.'  Cowper's  Letters.  Paley  has  admirably  illustrated  tlie  Epistle  to  the  Ro- 
mans, as  characterized  by  an  exquisite  address  of  Christian  love ;  mixing  itself  with  the 
most  unpalatable  statements  of  truth,  and  conciliating  a  kind  attention,  as  the  most  effec- 
tual avenue  to  conviction.  See  his  Horse  Paulinae.  This,  as  an  old  writer  observes — 
'  doth  not  only  serve  the  affections,  but  also  (if  I  may  so  term  it)  maketh  the  oration  more 
sharp  and  witty,  to  the  end  it  may  altogether  pierce  into  the  minds  of  the  hearers,  and  so 
possess  the  whole  heart  itself     Hemminge,  ut  supra,  p.  54. 

<  Eph.  iv.  15. 


300  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

bility  was  simply  to  deliver  their  own  souls,  and  not  rather  to  win 
souls  to  Christ. 

Love  should  pervade  the  whole  tone  of  oitr  Ministry.  The 
cause  of  truth  may  be  weakened  by  an  inaccurate  exhibition  of  its 
spirit.  The  Scripture  marks  the  temper  as  well  as  the  subject-mat- 
ter of  our  Ministry.  An  Apostle  assures  us  in  his  own  case,  that 
if  he  "  were  to  speak  with  the  tongues  of  men  and  of  angels,"  yet 
without  love  ;  he  would  be  no  better  than  "  sounding-  brass,  or  a 
tinkling  cymbal. "^  How  delightful  is  it  in  the  tone  of  endearing 
and  animated  instruction,  to  look  down  from  the  pulpit,  and  re- 
gard the  Christian  part  of  our  congregation  in  the  light  of  "  moth- 
er, and  sister,  and  brother  !"  Even  with  the  unconverted,  our  most 
fruitful  seasons  of  conversion  are,  when  we  are  most  yearning  over 
lost  sinners.  This  was  the  spirit  of  our  Divine  Pattern  ;2  and 
therefore,  that  which  he  most  "delighteth  to  honour."  Besides 
— who  does  not  feel  the  force  of  such  a  Ministry  ?  What  power 
does  that  affecting  declaration  carry  with  it — "  Of  whom  I  tell 
you  even  weeping  !"^  The  testimony  that  is  borne  on  this  par- 
ticular respecting  Mr.  Brown  of  Haddington,  is  far  more  important 
than  that*  of  eloquence  or  originality.  Though  able  to  endure 
bodily  or  domestic  afflictions  without  a  tear  (we  mention  this  un- 
enviable exercise  of  self-control,  only  for  the  sake  of  the  contrast) ; 
yet,  when  warning  sinners  of  their  danger,  and  "  beseeching  them 
to  be  reconciled  unto  God,"  he  is  said  to  have  been  often  unable 
to  restrain  his  emotions.* 

It  would  add  considerably  to  effect,  if  this  spirit  be  suffered  to 
express  itself  in  corresponding  tenderness  of  appellation.  The 
Apostles  were  used  to  address  their  people  with  language,  expres- 

1 1  Cor.  xiii.  1. 

2  Matt.  ix.  36.  Luke  xix.  41,  42,  with  Deut  v.  29.  Psalm  Ixxxi.  13.  Ezekiel  xviii. 
31.     Hosea  xi.  7 — 9.     Compare  Bowles,  Lib.  i.  c.  21. 

3  Phil.  iii.  18.  '  Oh  !  how  deep  into  the  heart  go  those  periods,  that  are  sown  in  the 
unforced,  uninvited  tears  of  the  preacher  !'  Robinson  on  Claude. — Calvin  writes  excel- 
lently on  this  point — '  Sunt  multi  clamosi  reprehcnsorcs,  qui  in  vitia  declamitando,  vel 
potius  fulrainando,  mirum  zeli  ardorem  prae  se  ferunt;  interea  securo  sunt  animo,  ut  vide- 
antur  per  lusum  guttur  et  latera  exercere  velle.  At  pii  pastoris  est,  flere  secum,  prius- 
quam  alios  ad  fletum  provocet;  tacita  cogitatione  discruciari,  priusquam  indignationis 
sicna  edat ;  et  plus  retinere  apud  se  doloris,  quam  aliis  faciat.'     In  2  Cor.  ii.  4. 

*  Brown's  Life,  p.  22.  Mr.  Winter  tells  us  of  his  friend  Mr.  Whitfield — '  I  hardly 
knew  him  to  go  through  his  sermon  without  weeping  more  or  less ;  and  I  truly  believe 
his  were  the  tears  of  sincerity.  I  have  heard  him  say  in  the  pulpit — '  You  blame  me  for 
weeping ;  but  how  can  I  help  it,  when  you  will  not  weep  for  yourselves,  though  your 
immortal  souls  are  upon  the  verge  of  destruction  ;  and  for  aught  you  know,  you  are  hear- 
ino-  your  last  sermon,  and  may  never  more  have  an  opportunity  to  have  Christ  offered  to 
you.'  Jay's  Life  of  Winter,  pp.  27,  28.  Constitutional  causes  will  greatly  vary  the  out- 
ward expression  of  love ;  nor  would  we  insist  upon  tears,  as  a  necessary  evidence  of  a 
tender  heart.  But  the  spirit  here  was  fully  warranted  to  be  genuine  and  fervent  love  to 
souls,  and  is  well  worthy  of  our  imitation. 


LOVE,    IN    THE    PREACHING    OF    THE    GOSPEL.  301 

sive  of  the  earnest  endearment.*  The  extant  Epistles  of  the  Prim- 
itive Fathers,  the  most  earnest  discourses  of  Cyprian  and  Augus- 
tine, and  the  Homihes  of  Chrysostom,  are  strongly  imbued  with  this 
character.  The  amiable  Fenelon  observes — '  I  would  have  every 
Minister  of  the  Gospel  address  his  audience  with  the  zeal  of  a 
friend,  with  the  generous  energy  of  a  father,  and  with  the  exuberant 
affection  of  a  mother.''  This  language  obviously  requires  a  chaste 
control;  but  the  sober  expression  of  heartfelt  tenderness  would 
strike  many  a  chord  of  sympathy,  interest,  and  reciprocal  feeling, 
such  as  w^ould  bring  us  into  affectionate  contact  with  our  people. 
We  might  also  bring  before  them  from  time  to  time,  our  remem- 
brance of  them  in  our  prayers  and  thanksgivings,'^  our  tender  inter- 
est in  their  welfare,^  our  devotedness  to  their  service,*  our  ardent 
longing  for  their  Christian  advancement,^  and  the  strong  connec- 
tion of  their  prosperity  with  our  own  happiness.*  Such  a  spirit  will 
contribute  most  beneficially  to  cement  the  bond  between  us. 

This  spirit  of  love  ?jiust  deepli/  imbue  the  language  of  reproof. 
We  must  "  exhort,"  but  "  with  all  long-suffering  f  bearing  with 
the  frowardness,  that  will  often  resist  the  most  affectionate  plead- 
ing. Meekness,  gentleness,  and  patience  must  stamp  ovu'  instruc- 
tion of  the  opponents  of  the  Gospel.^  We  must  wound  their  con- 
sciences as  sinners,  not  their  feelings  as  men  ;  carefully  avoiding 
unnecessary  excitement  of  enmity ;  and  showing  the  faithfulness 
that  lays  open  their  sins,  to  be  "  the  wounds  of  a  friend,"'  the  chas- 
tening to  be  that  of  a  father.'"  The  recollection  of  our  own  former 
state  (not  to  speak  of  our  present  sympathy  with  them  as  their 
fellow-sinners,)  will  give  a  considerate  tenderness  to  our  reproof," 
which,  without  weakening  its  application,  will  powerfully  soften 
the  heart  to  receive  it :  so  that  it  falls,  "as  a  wise  reprover  upon  an 
obedient  ear.'"^     Indeed  it  is  when  w^e   most  deeply  feel  our  own 

1  Comp.  Phil.  iv.  1 — and  the  Apostolic  greetings  of  the  several  Epistles. 

2  Compare  Rom.  i.  9.     1  Cor.  i.  4.     Eph.  i.  6.     Phil.  i.  3,  4,  &c. 

3  1  Thess.  ii.  7,  8.  <  2  Cor.  xii.  15.  5  Phil.  i.  8—11. 
s  1  Thess.  iii.  8.    2  John  4.    3  John  4.                                .         .     ^.  ^  'T'"^-  '"•  ^ 

8  2  Tim.  ii.  24,  25.  Circumliniatur  modo  poculum  coelestis  sapientioe  melle,  ut  possint 
ab  imprudentibus  amara  remedia  sine  oftensione  potari;  dum  ilUciens  prima  dulcedo  acer- 
bitatem  soporis  asperi  sub  praetextu  suavitatis  occultat.  Lactant.  Cowper's  reinarks  and 
illustration  are  singularly  terse — '  No  man  was  ever  yet  scolded  out  of  his  sins.  His 
heart,  because  it  is  corrupt,  grows  angry,  if  not  treated  with  some  management  and  good 
manners.  A  surly  mastiff  will  bear  perhaps  to  be  stroked  (though  he  will  growl  even 
under  this  operation) ;  but  if  you  touch  him  roughly  he  will  bite.'  Letters,  ut  supra. 
See  our  Lord's  Ministry  beautifully  illustrated  in  detail.  Bishop  of  Winchester's  Min. 
Char.  ch.  viii. 

9  Prov.  xw-ii.  6.  i"  See  2  Cor.  ii.  4.     xii.  14—21. 

11  See  Titus  iii.  2,  3.  'I  never  seemed  fit  to  say  a  word  to  a  sinner,  except  when  I  had 
a  broken  heart  myself;  when  I  was  subdued  and  melted  into  penitence,  and  felt  as  though 
I  had  just  received  a  pardon  to  my  own  soul,  and  when  my  heart  was  full  of  tenderness 
and  pity.'     Payson's  Life.  12  Prov.  xxv.  12. 


-^ 


302  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

sinfulness,  that  we  speak  most  closely  and  powerfully  to  the  con- 
sciences of  our  people. 

But  especially  must  this  spirit  be  cultivated,  in  the  solemn  de- 
livery of  the  burden  of  the  Lord  ;  lest  we  mingle  strange  fire  with 
the  flame  from  the  holy  altar.  Some  Ministers  seem  to  combine 
human  passions  with  their  zeal ;  as  if,  in  speaking  of  the  wrath  of 
God,  they  were  giving  vent  to  their  own  indignation.  How  differ- 
ent this  spijit  from  the  persuasive?iess  of  the  Apostolic  Ministry,* 
and  from  the  tenderness  of  our  Divine  Master,  who  breaks  off  from 
his  most  awful  strain  of  denunciation,  as  if  unable  any  longer  to 
suppress  the  yearnings  of  his  compassion — "  O  Jerusalem  !  Jeru- 
salem V'^ 

The  idea  of  a  judge  compelled  to  pronounce  the  sentence  of  con- 
demnation upon  his  own  beloved  son,  might  illustrate  the  combined 
solenmity  and  affection,  with  which  the  Minister  of  Christ  ought 
ever  to  speak  of  "  that  place,  where  the  worm  dieth  not,  and  the 
fire  is  not  quenched."  To  forbear  to  speak  of  it  from  a  scrujnilous 
sensitiveness  of  feeling,  is  an  act  of  positive  unfaithfulness  to  God, 
to  our  own  conscience,  and  to  our  people.^  To  make  it  the  prom- 
inent characteristic  of  our  Ministry,  is  to  disguise  the  Gospel  of  love 
"with  a  covering  not  of  God's  Spirit."  To  point  the  thunder-bolts 
of  heaven  in  a  light  and  careless  spirit  is  to  expose  ourselves  to  our 
Master's  rebuke — "Ye  know  not  what  manner  of  spirit  ye  are 
of"*  To  attempt  to  gain  effect  by  vehemence  of  manner,  or  un- 
natural elevation  of  yhice — is  to  look  for  the  Lord  in  the  wind  and 
in  the  earthquake,  rather  than  in  "  the  still  small  voice."^  Ten- 
der seriousness  commends  our  office  as  Ambassadors  of  a  God  of 
love.  Trembling,  faltering,  lips — the  index  of  a  heart  touched 
with  the  melting  sympathies  of  Christ — best  become  us,  as  guilty 
sinners  speaking  to  our  fellow-men,  not  more  guilty  than  ourselves.^ 
A  bold  fidelity — setting  at  defiance  the  best  feelings  of  our  na- 
ture— is  most  uncongenial  with  our  Master's  spirit,  clothes  our 
message  in  a  most  repulsive  garb,  and  brings  us  under  suspicion 
of  ill-temper  or  resentment ;  whereas  a  meek  and  affectionate  ad- 
cli-ess — having  terror  in  the  thought  rather  than  in  the  language 
— awakens,  and  commands  the  awakened  anxiety  to  a  deep  and 
serious  consideration. 

We  are  not  arguing,  however,  for  that  sensitive  delicacy,  which 
refrains  to  wound,  when  the  patient  shrinks.     But  we  know  not, 

1  2  Cor.  V.  n.     Comp.  Deut.  xxxii.  2.  2  Matt,  xxiii.  23—37. 

3  Is  not  the  latter  clause  in  Mark  xvi.  16,  as  component  a  part  of  the  Ministerial  com- 
mission as  the  former  1  *  Luke  ix.  55. 
5  See  I  Kings  xix.  II,  13.  ^  See  Jer.  xvii.  16. 


LOVE,    IN    THE    PREACHING    OF    THE    GOSPEL.  303 

why  llie  most  energetic  tone  of  faithfulness  should  not  be  blended 
with  that  considerate  treatment,  which  unquestionably,  is  best 
adapted  to  the  exigency  of  the  case.  The  brute  creation  may  be 
driven  :  but  rational  .creatures  require  to  be  drawn.  The  compul- 
sion of  love  is  the  mighty  lever  of  operation.'  Even  the  heathen 
sophists  insisted  upon  kindness  in  an  orator  as  indispensable  to  his 
success  i'^  and  doubtless  none  will  open  their  hearts  to  the  Christian 
orator  except  the  tone  of  his  instructions  has  impressed  them  with 
a  sincere  conviction  of  his  love  to  their  best  interests.^  Love  is  the 
life,  power,  soul,  and  spirit  of  pulpit  eloquence  ;  entreating  rather 
than  denouncing  the  character  of  our  office  ;*  and  it  is  the  deUv- 
ery  of  our  Master's  message  with  the  looks  and  language  of  his 
own  manifested  tenderness,  that  attracts  and  triumphs  over  the 
hearts  of  a  willing  people.  We  wonder  not  at  the  Apostle's  success, 
when  we  read,  that  at  Ephesus  (which  doubtless  was  an  instance 
of  his  general  course  of  Ministry)  he  "  ceased  not  for  three  years 
to  warn  every  one  of  them  night  and  day  with  tearsT^  The 
most  honoured  Ministers  have  been  men,  distinguished,  not  for  the 
brightest  talents,  but  for  an  humble  and  affectionate  spirit.  Some 
eminent  servants  of  God,  from  the  want  of  this  spirit,  alarm  rather 
than  persuade  ;  confirm  prejudice  rather  than  remove  it ;  and  con- 
sequently the  effectiveness  of  their  labours  falls  below  many  of 
their  brethren,  of  far  inferior  gifts.  '  The  Christian  Pastor,  of  all 
men  in  the  world,  should  have  an  affectionate  heart.  When  he 
preaches,  it  is  the  Shepherd  in  search  of  the  strayed  sheep  ;  the 

1  '  I  have  always  been  afraid'  (said  a  late  excellent  young  Minister)  '  of  driving  my 
people  away  from  the  Saviour.  I  would  rather  err  on  the  side  of  drawing  them.'  Me- 
moirs of  the  Rev.  John  Escreet,  hy  Rev.  T.  Webster,  p.  50.  Tliis  is  in  accordance  with 
the  highest  pattern.     Hos.  xi.  4. 

2  The  fabled  tradition  of  Amphion  by  his  music  drawing  stones  after  him  for  the  walls 
of  Thebes,  and  of  Orpheus  taming  wild  beasts  by  his  harp,  alluded  probably  to  their  ex- 
traordinary power  over  insensible  and  unyielding  hearts.  E.uvnta.  Arist.  Rhet.  Lib.  ii. 
Homer  introduces  his  hoary  Nestor  pleading  in  this  insinuating  spirit — evf^ovswv.  Iliad. 
Lib.  ii.  78. 

3  '  Qui  dicendo  nititur  persuadere  quod  bonum  est,  nihil  horum  trium  spernat,  ut  scilicet 
doceat,  delectet,  flectat;  ita  enim  audietur  intelligenter,  libenter,  obedienter.' — Augustine 
Dc  Doctr.  Christian,  iv.  12,  17,  26.  'These  three  steps  in  this  progress  are  intimately 
connected.  We  should  speak  so,  as  in  the  first  place,  to  instruct,  and  be  understood ;  in 
the  second,  to  please,  so  far  at  least  as  to  attract,  and  fix  attention;  in  the  third,  to  gain 
and  conquer.'     Campbell  on  Past.  Char.  p.  87. 

*  See  2  Cor.  v.  20. 

5  Acts  XX.  31 .  George  Herbert's  description  of  the  love  of  St.  Paul's  Ministry  is  ex- 
quisitely bejutiful.  '  How  did  he  put  the  Romans  into  his  prayers  (i.,  4.) !  He  ceased 
not  to  give  thanks  for  the  Ephcsians,  (i.  16.)  for  the  Corinthians,  (1  Cor.  i.  4.)  ;  for  the 
Philippians,  (i.  4.)  He  is  in  contention  for  them,  whether  to  hve  or  die — to  be  with  them 
or  Christ;  which,  setting  aside  the  care  of  his  flock,  it  were  madness  to  doubt.  What 
an  admirable  Epistle  is  the  2nd  to  the  Corinthians!  How  full  of  affection.  He  joys 
and  he  sorrows;  he  grieves  and  he  glories.  Never  was  such  care  of  a  flock  expressed, 
save  in  the  Great  Shepherd  of  the  fold,  who  first  shed  tears  over  Jerusalem.,  and  after- 
wards, blood.  Therelore  let  this  care  be  naturally  learnt,  and  then  woven  unto  our  ser- 
mons, which  will  make  them  appear  exceeding  reverend  and  holy.'     Ch.  vii. 


304  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

father  in  pursuit  of  his  lost  child.  Is  it  possible  for  a  statue  to  per- 
form this  part  of  necessary  duty  ?  As  well  might  a  marble  parent 
supply  the  place  of  a  real  one."  Though,  however,  every  pastor 
may  not  be  equally  successful  in  gaining  upon  the  affections  of 
his  people,  yet  "  the.  love  of  Christ  will  constrain  us"  all  to  some 
clear  evidence  of  our  tender  love  to  his  flock.  Menelaus  was  pro- 
nounced to  '  bring  nothing  worthy  of  the  priesthood,  because  he 
had  the  fury  of  a  cruel  tyrant,  and  the  rage  of  a  savage  beast  ;'2 
thus  illustrating  by  the  force  of  contrast,  gentleness  and  love  to  be 
the  spirit  of  the  priesthood,  and  the  paralyzing  influence  of  the 
contrary  spirit  upon  the  efficiency  of  our  Ministrations.  Fletcher 
remarked  despondingly  with  regard  to  himself,  but  most  truly  with 
regard  to  the  office,  that  '  love,  continual,  universal,  ardent  love  was 
the  soul  of  all  the  labour  of  a  Minister?  The  tenderness  of 
Ministerial  earnestness  is  best  calculated  to  win  upon  repulsive 
minds,  and  '  to  bring  our  people  to  God,  and  to  keep  them  con- 
tinually near  to  him.'  This  Dr.  Doddridge  judged  to  be  the 
grand  purpose  of  our  work ;  but  found,  as  he  complained,  '  that  it 
was,  to  him  at  least,  a  very  hard  thing.'* 


In  concluding  this  division  of  our  subject  we  advert  to  Bishop 
Sumner's  admirable  remarks — '  The  Scriptures  contain  two  classes 
of  directions,  which  may  be  considered  as  referring  more  particu- 
larly to  those  who  are  entrusted  with  Ministerial  functions.  The 
first  class  includes  all  that  relates  to  the  discharge  of  the  fundamen- 
tal duty  of  their  office — the  message  they  have  to  deliver,  and  the 
faithful  and  right  division  of  the  word  ;  while  all  such  as  are  of 
secondary  importance — the  manner  of  communicating  instruction 
and  reproof,  prudential  admonitions  calculated  to  rectify  the  judg- 
ment, the  discretion  requisite  for  the  due  management  of  a  delicate 
mission — may  be  properly  referred  to  the  second  class.  With  these 
passages  of  scripture  for  a  daily  manual,  with  our  Lord's  own  ex- 
ample as  a  commentary  upon  them,  and  with  his  blessing  upon 
their  study  and  application,  it  may  reasonably  be  expected  that  the 
members  of  the  priesthood  "  may  wax  riper  and  stronger  in  their 
Ministry,  and  that  they  may  so  endeavour  themselves  from  time 
to  time  to  sanctify  the  lives  of  them  and  theirs,  and  to  fashion 
them  after  the  rule  and   doctrine  of  Christ,  that  they  may  be 

1  Simeon's  Preface  to  Claude.  2  2  Maccab.  iv.  25.     See  the  contrast  Heb.  v.  3. 

3  Cox's  Life  of  Fletcher,  p.  21.  *  Orton's  Life  of  Doddridge,  ch.  v. 


LOVE,    IN    THE    PREACHING    OF    THE    GOSPEL.  305 

wholesome  and  godly  examples  and   patterns  for  the  people  to 
follow."  '• 

In  pondering  therefore  the  deep  responsibility  of  this  department 
of  our  work*^ — the  importance  of  due  preparation  for  it^ — the  vast 
momentum  of  its  substance^ — the  wisdom  needed  for  selecting  the 
best  mode  of  its  presentment* — the  efficiency  of  its  Scriptural 
Spirit^ — all  this  hnked  with  our  office  as  the  "  Ministers"^  of  God 
— "Ambassadors  for  Christ"^ — "separated  by  the  Holy  Ghost"^ — 
bearing  the  word  of  life — the  cup  of  salvation — in  our  hands.  Oh  ! 
can  we  forbear  the  question  of  anxious  weakness — "  Who  is  suffi- 
cient for  these  things  T''°  Can  we  conceive  of  an  effective  preaeher, 
if  he  be  not  a  man  of  prayer  ?  Was  not  the  secret  of  Apostolic 
success  hidden  (as  we  have  before  hinted)  in  the  resolution — "  We 
will  give  ourselves  continually  unto  prayer,  and  to  the  Ministry  of 
the  word  ?''•'  The  man  of  prayer  will  shine  forth  in  the  pulpit  with 
a  full  reflection  of  his  Divine  Master's  likeness — "  grace  poured 
upon  his  lips,"'2  Gifted  with  a  wise  and  understanding  heart'"^ — he 
will  produce  clear  and  luminous  masses  of  truth — putting  into  his 
sermons  all  that  he  finds  in  his  bible  in  its  correct  harmony  and 
proportion  ;  while  his  own  spirit  will  be  suitably  moulded  into  the 
spirit  of  his  message — bold — wise — simple — fervent — diligent — sin- 
gle-minded— full  of  love.  May  every  Minister  of  the  Gospel  listen 
with  profound  reverence  and  self-abasement  to  the  solemn  charge 
of  the  Apostle,  speaking  from  the  mouth  of  his  great  Master — 
T charge  thee  therefore  before  God,  and  the  Lord  Jesus  Christ, 
who  shall  judge  the  quick  and  the  dead  at  his  appearing  and 
his  kingdom  ;  preach  the  word,  be  instant  in  season,  out  of  sea- 
son;  reprove,  rebuke,  exhort,  with  all  long-suffering  and  doc- 
trine.    2  Tim.  iv.  1,  2. 

^  Min.  Ch.  pp.  48,  49.  Ordination  Service.  2  Ch.  i.  3  Ch.  ii. 

«  Ch.  iii.  iv.  5  Ch.  V.  6  Ch.  vi.  7  2  Cor.  v.  18,  19.  8  ib.  v.  20. 

9  Acts  XX.  28.        10  2  Cor.  xi.  16.  "  Acts  vi.  4— -7.     See  p.  138,  139. 

'2  Ps.  xlv.  2.  13  1  Kings  iii.  12.  with  2  Tim.  i.  6,  7. 

39 


PART   V. 

THE   PASTORAL    WORK  OF   THE   CHRISTIAN   MINISTRY. 

Let  us  not  think,  that  all  our  work  is  done  in  the  study  and  in 
the  pulpit.  Preaching — the  grand  lever  of  the  Ministry — derives 
much  of  its  power  from  connexion  with  the  Pastoral  work  ;  and 
its  too  frequent  disjunction  from  it  is  a  main  cause  of  our  inefficien- 
cy.* The  Pastor  and  Preacher  combine  to  form  the  completeness 
of  the  sacred  office,  as  expounded  in  our  Ordination  services  and  in 
Scriptural  illustrations.  How  little  can  a  stated  appearance  in 
public  answer  to  the  lowest  sense  of  such  terms  as  Shepherd, 
Watchman,  Overseer,  Steward ! — terms,  which  import  not  a  mere 
general  superintendence  over  the  flock,  charge,  or  household,  but 
an  acquaintance  with  their  individual  wants,  and  a  distribution 
suitable  to  this  occasion ;  without  which,  instead  of  "  taking  heed 
to  the  flock,  over  which  the  Holy  Ghost  hath  made  us  overseers," 
we  can  scarcely  be  said  to  "  take  the  oversight  of  it"  at  all.  This 
interesting  relation  cheers  our  toil  with  a  new  tide  of  spiritual 
aflfections,  and  exercises  our  Christian  wisdom  and  faith,  in  seeking 
of  the  Lord  an  "  open  door,"  in  prudently  improving  opportunities 
of  instruction,  and  in  adapting  our  mode  to  the  different  classes  of 
our  people. 

We  shall  enter  into  some  details  of  this  most  important  subject. 

'  Thus  Dr.  Doddridge  remarked — '  My  heart  does  not  upbraid  me  with  liaving  kept 
back  any  thing  that  may  be  profitable  to  my  people.  But  I  fear  I  have  not  followed  them 
sufficiently  with  domestic  and  personal  exhortations.'  Orton's  Life,  ch.  ii.  Bishop  Wilson 
recommended  his  Clergy  to  '  visit  every  family  and  soul  in  his  parish  at  least  once  a  year, 
that  v-e  may  all  of  tis'  (said  he,  alluding  probably  to  Heb.  xiii.  17.)  'be  able  to  give  a  conv- 
fortable  account  of  our  labour  to  our  great  Master.'  Stowell's  I^ife,  p.  114.  Baxter's 
Reformed  Pastor  may  be  referred  to,  as  placing  this  Ministry  upon  its  high  ground  of  ob- 
ligation, urging  the  strongest  motives,  answering  the  chief  objections,  and  suggesting 
most  admirable  directions  for  the  work. 


308  VIEW    OF    THE    CHRISTIAN    MINISTRY: 


CHAPTER  I. 

THE    NATURE    AND    IMPORTANCE    OF    THE    PASTORAL    WORK. 

The  Pastoral  work  is  the  personal  applicatoiii  of  the  pulpit  Min- 
istry to  the  proper  individualities  of  our  people — looking  upon  them 
severally  as  having  a  distinct  and  separate  claim  upon  our  atten- 
tion, cares,  and  anxiety ;  urging  each  of  them,  as  far  as  possible, 
to  the  concerns  of  eternity  ;  and  commending  to  their  hearts  a' 
suitable  exhibition  and  offer  of  salvation.  For  this  purpose  we 
must  acquaint  ourselves  with  their  situation,  habits,  character,  state 
of  heart,  peculiar  wants,  and  difficulties,  that  we  may  "give  to  each 
of  them  a  portion  in  due  season."  The  Pastor  unites  in  him- 
self the  offices  of  Watchman  and  Evangehst.  He  "  watches  for 
souls,''^  lest  a  "  root  of  bitterness  should  spring  up"  to  the  trouble  an^ 
defilement  of  the  church — -lest  unchristian  tempers  and  practicef 
shoukl  mar  the  profession  of  Christ — lest  a  lukewarm  spirit  should 
paralyze  exertion,  or  a  spirit  of  contention  hinder  Christian  love. 
All  need  his  superintendence.  The  indolent  are  slumbering — the 
self-dependent  are  falling  back — the  zealous  are  under  the  influence 
of  spiritual  pride — the  earnest  are  becoming  self-righteous — the 
regular,  formal.  Then  there  is  the  enquirer,  asking  for  direction 
— the  tempted  and  perplexed,  looking  for  support — the  afflicted, 
longing  for  the  cheering  consolation  of  the  Gospel — the  convinced 
sinner,  from  the  slight  heahng  of  his  wound,'  settling  in  a  delusive 
peace — the  professor,  "  having  a  name  that  he  lives  ;  but  he  is 
dead."  These  cases  cannot,  in  all  their  minute  and  diversified 
forms,  be  fully  treated  in  the  pulpit.  It  is  therefore  in  his  Pastoral 
character,  that  the  Minister  "watches  for  souls,  as  one  thai  must 
give  account."^  But  he  "watches  also  in  all  things^  There  are 
seasons  peculiarly  suited  for  specific  instruction,  or  for  the  enforce- 
ment of  particular  duties — special  opportunities  (such  as  providen- 
tial visitations)  for  conviction  or  consolation — seasons  that  should 
find  the  Minister  "doing  the  work  of  an  Evangelist,"^  in  the  instant 
and  due  improvement  of  them  ;  and  which,  without  the  constant 
oversight  of  our  people,  would  be  neglected  and  lost. 

Not  pretending  to  lay  down  a  complete  scheme  of  the  Pastoral 
work,  we  shall  illustrate  its  general  principles  by  slight  sketches  of 

»  Jer.  vi.  14.  2  Heb.  xiii.  17.  3  2  Tim.  iv.  5. 


THE    PASTORAL    WORK.  309 

detail.  In  order  that  plans  may  be  useful,  they  must  be  suitable 
to  their  intended  sphere— not  only  really,  but  relatively,  good — 
forn)ed  by  the  character,  circumstances,  and  habits  of  the  people — 
as  they  are  scattered  or  congregated,  educated  or  illiterate,  or  a  mix- 
lure  of  both ;  according  to  their  state  of  ignorance  or  knowledge— 
whether  the  ground  has  been  previously  cultivated,  or  neglected — ■ 
whether  it  has  been  occupied  by  Dissenters,  or  left  wholly  waste — 
whetlier  the  disposition  of  the  people  is  prepared  for  the  Gospel,  or 
opposed  to  it.  These  and  many  other  considerations,  though  they 
would  not  alter  the  system  of  our  Ministry,  yet  would  mould  its 
several  parts  to  a  more  close  and  definite  adaptation. 

The  importance  of  this  system  is  evident  from  the  nature  of 
the  case.  The  husbandman  does  not  rest,  when  he  has  committed 
his  seed  to  the  earth.  He  watches  its  growth  with  constant  anx- 
iety, and  toils  incessantly  for  its  preservation  from  impending  dan- 
gers, until  he  has  safely  gathered  his  fruit.  And  are  not  our 
people  the  field  of  God  ?  Are  not  we  the  husbandmen,  to  sow  the 
imperishable  seed,  and  instrumentally  to  gather  the  harvest  ?  And 
are  our  fields  more  secure  from  injury,  or  in  less  need  of  constant 
and  anxious  superintendence  ?'  Every  other  view  of  our  work 
illustrates  the  same  point.  As  physicians,  how  can  we  prepare  the 
proper  medicines,  without  a  knowledge  of  the  individual  disease  ? 
As  stewards,  how  can  we  make  our  distribution,  if  unacquainted 
with  the  respective  objects  of  our  attention  ?  As  nursing-mothers, 
how  ineffective  our  care  and  tenderness,  if  it  be  not  regulated  accord- 
ing to  the  known  strength  or  weakness  of  our  people  ! 

We  cannot  but  advert  to  the  necessity  of  a  systematic  adherence 
to  this  Ministry.  It  must  not  be  left  to  the  humour  or  convenience 
of  the  moment ;  or  subject  to  worldly  interruptions.  Fixed  hours 
of  the  day  (portioned  with  a  due  regard  to  all  other  Ministerial 
claims)  should  be  devoted  to  it  with  the  same  conscientious  deter- 
mination as  to  pulpit  preparation.  Our  instruction  should  be  solid, 
searching,  and  lively  ;  aiming  to  draw  out  the  minds  of  our  people 
in  confidence,  to  mark  the  baneful  influence  of  wrong  principles, 
and  to  infuse  the  holy  and  active  operations  of  the  fundamentals 
of  the  Gospel.  An  affectionate  attention  to  the  young  is  closely 
connected  with  the  present  encouragement  and  future  prospects  of 
our  work,  and  will  open  many  successful  avenues  to  the  hearts  of 
the  parents.  It  may  sometimes  be  necessary  to  hear  of  our  people 
through  some  correct  medium  of  information  \^  though  much  dis- 

1  Zepperi  Ars.  Concion.  Lib.  iv.  Bowles,  Lib.  i.  c.  20. 

2  See  1  Cor.  i.  11.     Phil.  ii.  19.     1  Tliess.  iii.  1— 5.    3  John  3.     Bowles,  Lib.  i.  c.  20. 


310  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

cietion  is  required,  to  avoid  the  evils  of  jealousy  and  suspicion,  and 
to  apply  to  the  best  use  the  materials  thus  furnished  to  our  hand. 

This  system  is  most  strongly  inculcated  from  the  highest  au- 
thority. •'  Searching  and  seekitig*  out  the  sheep"  is  marked  by 
the  Great  Shepherd,  as  the  difference  between  himself  and  hire- 
lings ;  against  whom  the  neglect  of  this  Pastoral  care  formed  a 
main  article  of  indictment.'  Indeed  his  own  Ministry  was  of  this 
character.  With  his  disciples,  it  was  that  of  the  Good  Shepherd, 
who  "calleth  his  own  sheep  by  name,  and  leadeth  them  out."^ 
With  the  world,  it  was  the  constant  wakefulness  to  improve  every 
opportunity,  as  well  of  private  as  of  public  and  general  instruction.^ 
The  Ministry  of  his  Apostle  w^as  framed  after  the  same  pattern.* 
During  the  three  years,  that  he  was  the  resident  Pastor  of  a 
Church,  he  combined  pastoral  with  pubhc  instruction.^  "  He  ceased 
not  to  warn  every  one  of  them  night  and  day  with  tears  ;"  and 
the  testimony  of  his  conscience  on  this  particular,  seems  to  have 
been  his  rejoicing  under  the  overwhelming  pressure  of  Ministerial 
responsibility.^  Indeed  his  intimate  knowledge  of  the  spiritual 
state  of  a  vast  number  of  individuals  in  the  churches,  is  evident 
from  his  multiplied  salutations,  as  well  as  from  the  relative  appro- 
priateness of  his  instructions  given  in  the  exact  line  of  exhortation, 
reproof,  or  encouragement,  to  which  he  knew  the  personal  distinct- 
ness of  their  experience  would  instantly  respond.  His  readiness  in 
"  changing  his  voice"''  to  his  people,  could  have  been  the  result 
only  of  an  accurate  and  diligent  inspection  of  their  state. 

The  documents  of  the  early  ages  furnish  abundant  testimony  to 
the  Pastoral  work,  as  a  constituent  part  of  the  Primitive  Ministry. 
Ignatius  is  said  to  have  known  almost  every  individual  in  his 
flock.®  Cyprian  frequently  gives  us  his  judgment  and  practice  on 
this  subject.^     Gregory  wrote  a  serious  treatise  on  this  department 

I  Ezek.  xxxiv.  6,  8.  with  4,  11.  2  John  x.  3. 

3*Comp.  Luke  xiv.  *  Acts  v.  42. 

5  Pubhcly  and  from  house  to  house,  Acts  xx.  20. — 'as  if  he  perceived  that  his  public 
doctrine  would  vanish  into  air,  except  it  were  assisted  by  private  admonition  and  confer- 
ence.' Bowles,  lib.  ii.  c.  6.  See  Calvin,  Grotius,  Hammond,  in  loco,  Beza  on  Acts  v.  42. 
and  Seeker's  Charges,  p.  246.  Comp.  also  the  Apostle's  Ministry  at  Colosse  and  Thes-j 
salonica,  Col.  i.  28,  29.  1  Thess.  ii.  11,  12.  'If  false  teachers  "creep  into  houses,"  for 
the  purposes  of  seduction  from  the  truth,  (2  Tim.  iii.  G.)  should  not  the  orthodox  pastors 
show  at  least  equal  diligence  V     Bowles,  ib. 

6  Acts  XX.  31..  with  26,  27.  7  Gal.  iv.  20. 

8  He  gives  a  useful  parochial  hint — not  to  forget  servants  in  our  ministrations.  Epist. 
ad  Polycarp.  No  class  of  our  people  are  generally  more  removed  from  individual  in- 
struction. Sometimes  however,  they  have  been  assembled  on  the  Sabbath,  with  consent 
of  their  employers,  for  an  expository  and  catechetical  reading  of  Scripture.  Several 
Tracts  may  be  recommended  for  popular  application.  '  Ruth  Clark' — '  Eliezer,  the 
Faithful  Servant' — (Hatchard  and  Son.)  'My  Station  and  its  Duties' — 'The  Eye-ser- 
vant and  the  Servant  of  Christ  contrasted.' — (Seeleys). 

9  Quid  est  enira  major  aut  mehor  curS.  prajpositorum,  quam  diUgenti  sohcitudine  et 


THE    PASTORAL    WORK.  311 

of  the  Ministry.  The  questions  and  exhortations  in  our  own  Or- 
dination services  are  evidently  formed  upon  this  model. •  The  epis- 
copal instructions  of  Taylor,  Hort,  Burnet,  Leighton,  Seeker,  and 
Wilson,2  (not  to  mention  other  names  of  more  recent  date)  have 
solemnly  charged  it  upon  our  consciences.  The  obligation  of  our 
Ordination  vow — to  "  take  heed  to  all  the  flock,  over  which  the 
Holy  Ghost  hath  made  us  overseers"^ — evidently  implies  (as  Baxter 
observes)  that  '  each  individual  member  of  our  charge  must  be 
taken  heed  of,  and  watched  over  by  us  in  our  Ministry.  To  which 
end  it  is  supposed  necessary,  that  (unless  where  absolute  necessity 
forhiddeth  it,  through  the  scarcity  of  Pastors,  and  greatness  of 
the  flock)  we  should  know  every  person  that  belongeth  to  our 
charge.'  '  I  confess'  (says  Bishop  Burnet),  '  that  this  way  of  paro- 
chial visitation  is  an  increase  of  labour  ;  but  that  will  seem  no 
hard  matter  to  such,  as  liave  a  right  sense  of  their  Ordination 
vows,  of  the  value  of  souls,  and  of  the  dignity  of  their  function. 
If  men  liad  the  spirit  of  their  calling  in  them,  and  a  due  measure 
of  flame  and  heat  in  carrying  it  on,  labour  in  it  would  be  rather  a 
pleasure  than  a  trouble.'* 

Calvin  often  lays  down  the  Scriptural  obligation  to  this  work, 
and  reports  the  fruitful  harvests  reaped  at  Geneva,  when  the  min- 
isters and  elders  went  from  house  to  house,  and  dealt  closely  and 
individually  with  the  consciences  of  the  people.  Kidderminster, 
'  before  Baxter's  coming  there,  was  like  a  piece  of  dry  and  barren 
earth  ;  but  by  the  blessing  of  heaven  upon  his  labours,  the  face  of 
Paradise  appeared  there  in  all  the  fruits  of  righteousness. '^  On  his 
first  coming,   scarcely  a   worshipping  family  was  known  in  the 

medela  salubri  fovendis  et  conservandis  ovibus  providere;  cum  Dominus  loquatur  et 
dicat. — Ezek.  xxxiv.  4.  Cum  ergo  pastoribus  talibus,  per  quos  DominicjB  oves  negligen- 
tur  et  pereunt — si  Dominus  comminatur — quid  nos  aliud  facere  oportet,  frater  carissime, 
quam  colligendi  et  revocandi  Christi  ovibus  exhibere  diligentiam  plenam  1  Cyp.  Epist. 
Ixviii. 

'  See  Comber  on  the  Ordination  of  Priests,  and  Seeker's  Charges,  pp.  192,  193.  Bur- 
net remarks  on  the  question  respecting  the  use  of  private  as  well  as  public  admonition — 
to  the  whole,  as  well  as  to  the  sick—'  This  is  as  plainly  personal  and  constant,  as  words 
can  make  an_y  thing:  and  in  this  is  expressed  the  so  much  neglected,  but  so  necessary 
duty,  which  incumbents  owe  their  flock — in  a  private  way,  visiting,  instructin"-,  and  ad- 
monishing them,  which  is  one  of  the  most  useful  and  important  parts  of  their  duty.' — 
Past.  Care,  ch.  vi.     See  also  Stowell's  Life  of  Bishop  Wilson,  p.  133. 

2  Clcrgj'man's  Instructor,  pp.  109,  110,  3G5.  Burnet's  Past.  Care,  ch.  viii.  Seeker's 
Charges,  p.  25,  229,  245.  Leighton's  Works,  ii.  445,  447.  Often  would  Leighton  com- 
miserate the  London  Clergy,  (how  would  his  sympathy  have  been  enlarged  in  our  own 
day  beyond  the  precincts  of  the  metropolis)  whom  the  extent  of  their  cures  disabled 
from  individual  attention  to  their  flock.  '  Were  I  again'  (said  he  in  his  last  retirement) 
'to  be  a  parish  Minister,  I  must  follow  sinners  to  their  homes,  and  even  to  their  ale- 
houses.' Life,  Iv.  Ivi.  Ostervald  expresses  his  surprise,  that  a  Christian  Minister  can 
satisfy  his  own  conscience,  without  a  diligent  parochial  Ministration.  Lectures  on  the 
sacred  office,  pp.  242—245. 

3  Acts  XX.  28.  4  Pastoral  Care,  ch.  viii.  s  Dr.  Bates'  Funeral  Sermon. 


312  VIEW    OF    THE    CHRISTIAN    MINISTRY  . 

place.  When  he  left  it,  but  few  families  were  living  without  this 
daily  acknowledgment  of  God,  or  were  unwilling  to  submit  to  his 
private  catechizings  and  personal  conference.  Six  hundred  com- 
municants attended  the  Lord's  Table.  Alleine  often  did  bless  God 
for  the  great  success  he  had  in  these  exercises,  saying,  that  God 
had  made  him  as  instrumental  of  good  to  souls  this  way,  as  by  his 
public  preaching,  if  not  more.'^  Cotton  Mather,  while  '  he  looked 
upon  this  work  as  laborious  as  any  in  all  his  Ministry,'  yet  '  set  a 
great  value  upon  his  pastoral  visits.  He  not  only  did,  but  got  good 
in  his  conversations  with  all  sorts  of  persons,  and  thought  he  never 
walked  more  in  the  Spirit,  than  thus  walking  to  his  flock,  to  serve 
and  seek  their  best  interest.'^ 

The  uses  of  this  Pastoral  spste77i  to  ourselves  are  of  the  high- 
est moment.  By  a  judicious  improvement  of  this  intercourse,  we 
may  receive  instruction  from  the  meanest  of  our  flock.  Teachers 
must  be  constant  learners  ;  and  mucli  is  here  learned  consciously 
or  unconsciously.  It  is  at  once  the  seal  to  the  testimony  of  the 
preceding,  and  the  treasure-house,  which  furnishes  the  most  valua- 
ble materials  for  tlie  ensuing  Sabbath.^  Perhaps  there  is  no  better 
way  of  filling  up  interesting  subjects  for  the  pulpit,  than  to  draw 
them  out  in  familiar  contact  with  cases,  to  which  they  might  be 
adapted.  The  sermons  thus  made  in  our  parishes  differ  from  those 
that  are  thought  out  or  collected  in  the  study.     If  they  are  less 

1  See  his  Life — '  I  never  knew  Ministers'  (as  Baxter  remarks,  speaking  of  AUeine's 
parochial  diligence)  'who  prudently  and  diligently  took  that  course,  to  be  unprosperous 
in  their  work :  but  by  them,  that  have  wisely  and  faithfully  used  it,  I  have  known  that 
done,  that  before  seemed  incredible.' 

2  See  his  Life,  p.  37.  and  his  Essays  to  do  good.  See  also  the  Life  of  Phny  Fisk, 
pp.  31,  32.  Dr.  Doddridge's  exercises  on  this  subject,  on  his  return  from  an  ordination, 
are  most  deeply  interesting — '  I  have  many  cares  and  troubles  :  may  God  forgive  me,  that 
I  am  so  apt  to  forget  those  of  the  Pastoral  office!  I  now  resolve,  1.  To  take  a  more  pai'- 
ticular  account  of  the  souls  committed  to  my  care.  2.  To  visit,  as  soon  as  possible,  the 
whole  congregation,  to  learn  more  particularly  the  circumstances  of  them,  their  children, 
and  servants.  3.  Will  make  as  exact  a  list  as  I  can  of  those  that  I  have  reason  to  be- 
lieve are  unconverted,  awakened,  converted,  fit  for  communion,  or  already  in  it.  4.  V\'hcn 
I  hear  any  tiling  particular,  relating  to  the  religious  state  of  my  people,  I  will  visit  them, 
and  talk  with  them.  5.  I  will  especially  be  careful  to  visit  the  sick.  I  will  begin  imme- 
diately with  inspection  over  those  under  my  own  roof,  that  I  may  with  the  greater  free- 
dom urge  other  families  to  the  like  care.  O  my  soul !  thy  account  is  great :  it  is  high 
time  that  it  be  got  into  better  order.  Lord,  I  hope  tliou  knowcst  I  am  desirous  of 
approving  myself  a  faithful  servant  of  Thee  and  of  souls.  O  watch  over  me,  that  I  may 
watch  over  them;  and  then  all  will  be  well.'     Orton's  Life,  ch.  v. 

3  See  pp.  202,  2G5,  26G.  '  Acquaint  yourselves'  (was  the  excellent  advice  of  Matthew 
Henry)  'with  the  state  of  your  people's  souls — their  temptations — their  infirmities.  You 
will  then  know  the  better  how  to  preach  to  theyn.'  Life,  p.  124.  'Rely  on  it,  he  who  hopes 
to  discharge  the  duties  of  the  pulpit  ably,  appropriately,  seasonably,  and  to  the  greatest 
advantage  of  his  flock,  without  being  much  uith  them,  entertains  a  hope,  which  is  perfectly 
unreasonable,  and  will  certainly  be  disappointed.'  Professor  Miller's  Letters.  The  par- 
celling out  of  our  country  into  parishes  under  their  several  Blinisters,  obviously  tends  to 
facilitate  this  pastoral  system.  So  fully  sensible  was  Philip  Henry  of  this — "  that  he 
often  wished  and  prayed  for  the  opening  of  a  door,  by  which  to  return  to  that  order  again." 
Life,  pp.  47,  48.  On  this  point  see  nmch  valuable  remark  and  discussion  in  an  '  Essay 
on  the  Parochial  System,'  by  Rev.  H.  W.  Wilberlbrce. 


THE    PASTORAL    WORK.  313 

abstract,  they  are  more  pointed  and  experimental.  We  mark  the 
precise  evil  requiring  caution,  the  deficiency  calling  for  exhorta- 
tion, the  circumstances  needing  advice,  the  distress  or  perplexity 
looking  for  consolation  and  encouragement :  and  thus  the  Pastoral 
preaching  gives  a  local  and  instructive  application  to  our  pulpit 
Ministry. 

Medical  skill  is  gained  much  more  by  practical  experience,  than 
by  the  abstract  study  even  of  standard  works.  However  valuable 
therefore  is  an  accurate  and  well-directed  course  of  reading,  (and 
the  Writer  will  not  be  suspected  of  depreciating  its  value')  yet  he 
is  persuaded,  that  the  study  of  the  human  heart — of  our  own 
hearts  most  especially — is  far  more  important.^  Without  that  ex- 
perience, which  can  be  obtained  only  in  Pastoral  practice,  the  most 
scriptural  statements,  like  the  promiscuous  application  of  medical 
science,  will  be  inapplicable,  and  proportionably  ineffective. 

Nor  is  this  system  less  imqiortant  to  our  jjeople.  Some  points 
of  private  or  personal  application  are  scarcely  suited  or  expedient 
for  the  pulpit.  Many  persons  also,  in  great  need  of  instruction, 
are  hindered  by  bodily  infirmity  from  attendance  on  the  public 
means.  Many,  from  their  awful  indifference,  require  to  have  the 
word  brought  to  their  own  doors.  And  with  regard  to  many  that 
do  hear — every  parochial  Minister  is  conversant  Avith  the  fact,  how 
very  little  our  pulpit  discourses  are  comprehended,  retained,  or  ap- 
plied by  them.  There  is  a  sort  of  mental  deafness  among  the 
mass  :  so  that,  except  the  word  is  brought  to  them  in  the  smallest 
parcels,  and  with  the  most  direct  application,  the  sound  only  is 
heard  ;  while  the  meaning  is  never  fixed  upon  the  mind  with  an 
intelligent  or  permanent  apprehension. 

1  See  Part  I.  Chap.  vii.  Sect.  I. 

2  An  old  divine  used  to  say,  that  a  preacher  had  three  books  to  study — the  Bible,  him- 
self, and  the  people.  Gillies'  Hist.  Coll.  Bishop  Burnet  remarks  it,  as  'the capital  error 
in  men's  preparing  themselves  for  the  sacred  Ministry,  that  they  study  books  more  than 
themselves.' — History  of  his  Own  Times.  '  While  a  minister  is  engaged  in  composino- 
and  preaching,  he  is  giving  out  to  others ;  liut  whilst  he  is  occupied  in  familiar  confer- 
ences, he  is  taking  in  for  himself  One  half  hour's  practical  study  of  the  human  heart 
in  personal  visits,  gives  an  impulse  to  ten  hours'  speculative  meditation  from  men  and 
authors.'  Bishop  of  Calcutta's  Essay  to  Baxter's  Reformed  Pastor,  p.  xliii.  '  I  was 
fond  enough  of  books'  (said  Halyburton,  on  his  death-bed) ;  '  but  what  the  Lord  let  me 
see  of  my  evil  heart,  and  what  was  necessary  against  it,  was  more  useful  to  me  in  the 
course  of  my  Ministry  than  all  my  books.  This  is  the  best  pulpit  I  was  ever  in.  I  i)re- 
sume,  in  the  case  I  am  now  in,  (on  his  death-bed,)  to  suggest  this  advice;  that  it  may 
not  only  be  your  care  to  be  diligent  in  composhig  sermons :  but  above  all,  examine  your 
own  hearts ;  and  make  use  of  what  discoveries  you  get  there,  to  enable  you  to  dive  into 
consciences,  to  awaken  hypocrites,  to  separate  the  precious  from  the  vile,  and  to  do  it 
with  that  accuracy  and  caution,  as  not  to  make  sad  the  hearts  of  those,  whom  God  has 
made  glad.  This  is  the  great  point  in  religion,  and  in  the  management  of  your  Ministry, 
that  you  may  obtain  the  testimony  of  the  great  Shepherd,  when  he  shall  appear.'  Haly- 
burton's  Memoirs.  The  aphorism  (Prov.  xxvii.  19.)  proves  the  habit  of  self-inspection 
to  be  the  most  valuable  means  of  knowing  and  addressing  the  hearts  of  our  people. 

40 


314  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

The  preservation  of  our  peoj)le  from  schism,  and  the  main- 
tenance of  Christian  nnity  among  them,,  is  one  of  the  many 
blessings  resulting  from  this  system.  The  converts  of  preaching, 
left  destitute  of  this  fostering  superintendence,  become  hke  "  chil- 
dren tossed  to  and  fro,  and  carried  about  with  every  wind  of  doc- 
trine."^ If  the  fold  be  tended  only  on  the  Sabbath,  we  must  not 
wonder,  if  sectarianism  makes  progress — if  "  grievous  wolves  enter 
in  among  them,  not  sparing  the  flock  ;"  or  if  even  among  the  flock 
should  "  arise  men  speaking  perverse  things,  to  draw  away  disci- 
ples after  them."^  Evangelical  preaching  (as  distinguished  from 
modern  ethics,  or  cold  orthodoxy)  naturally  excites  a  spirit  of  in- 
quiry and  interest ;  which,  important  as  it  is,  except  it  be  carefully 
directed  and  controlled,  lays  our  flock  more  open  than  before,  to 
"  the  sleight  of  men  and  cunning  craftiness,  whereby  they  lie  in 
wait  to  deceive."^  Vast  indeed  is  the  responsibility  of  what  Hooker 
calls — '  the  greatest  blot  or  blemish  of  notable  ignorance — uncon- 
scionable absence  from  the  cures  whereof  men  have  taken  the 
charge^ — (absence  however  that  will  now  be  checked  by  the  late 
legal  restrictions  upon  pluralities)  depriving  our  people  of  the  influ- 
ence of  example,  and  of  seasonable  counsel,  encouragement,  and 
reproof.  Yet  we  are  persuaded,  that  the  mere  residence,  and  even 
the  faithful  preaching,  of  the  servant  of  Christ,  without  his  watch- 
ful fatherly  care,  will  be  comparatively  of  little  avail.  Erroneous 
doctrines  or  practices  will  take  root,  before  he  is  aware  of  their 
existence.  We  cannot  blame  the  Apostle  (entrusted  as  he  was 
with  an  universal  commission)  for  not  fixing  himself  as  the  stated 
Pastor  of  the  Galatian  Church.  Yet  the  ascendancy  of  the  Juda- 
izing  teachers  was  tlie  evil  of  his  non-residence,  which  led  him  to 
express  his  earnest  "  desire  to  be  present  with  them  ;"  feeling  that 

1  Eph.  iv.  12—14. 

2  This  danger  is  expressly  marked  as  an  incentive  to  pastoral  care,  Acts  xx.  29,  30, 
with  28.     Comp.  Bowles,  Lib.  i.  xiv.  xvi.     Burn.  Past.  Care,  ch.  iii. 

Nunquam,  custodibus  illis, 
Nocturnam  stabulis  furem,  incursusque  luporum, 
Aut  impacatos  a  tergo  horrebis  Iberos. — Virg.  Georg.  iii.  406. 

3  Eph.  iv.  14. 

4  Book  V.  81.  Q,uesnel,  in  his  sketches  of  the  Minister's  character,  marks  the  follow- 
ing— '  To  love  residence — to  absent  himself  but  little,  and  that  out  of  necessity — never 
to  be  absent  in  heart — to  return  to  his  flock  as  soon  as  possible — to  try  all  means  of  sur- 
mounting the  obstacles  which  keep  him  from  it — and  to  look  upon  non-residence  as  the 
most  grateful  thing  imaginable  to  Satan,  and  which  he  promotes  with  all  his  power,  as  a 
source  of  the  perdition  of  souls.'  On  1  Thess.  ii.  17,  18.  The  term  ■K^tns.hntxinvTz.% 
implies  a  constant  residence  and  sitting  at  our  charge.  1  Cor.  ix.  13.  In  this  spirit  a 
change  of  sphere  will  not  be  lightly  entertained.  Circumstances  of  health — the  shutting 
of  the  present  door,  an  unsought-for  interposition  of  providence — or  a  clear  prospect  of 
more  suitable  adaptation  or  enlarged  usefulness — may  indeed  warrant  and  even  dictate 
the  step.  But  great  care  will  be  needed  to  watch  the  inclination  of  the  will,  and  to  guard 
against  the  influence  of  worldly  or  self-pleasing  motives,  an  unsettled  spirit,  or  the  dispo- 
sition to  flinch  from  a  painful  cross. 


THE    PASTORAL    WORK.  315 

his  personal  inspection  would  be  more  useful  than  his  letters  could 
be.'  Thus  the  prevention  or  cure  of  evils  will  be  fouiul,  under  the 
blessing  of  God,  in  the  exertions  of  a  Pastor,  steadily  devoting  him- 
self to  his  people,  cementing  the  bond  of  union  and  confidence 
"  by  the  mutual  faith  both  of  him  and  them  ;"^  they  looking  unto 
him  as  their  alfectionate  Minister,  and  he  living  for  them  as  his  be- 
loved charge. 

This  leads  to  another  advantage  of  this  system — the  gaining 
the  confidence  and  affection  of  our  jyeople.  The  orbit  of  the 
Preacher,  however  regular,  sheds  but  a  scanty  light  over  the  poor 
man's  dwelling.  A  pulpit  Ministration  may  command  attention 
and  respect ;  but  except  the  preacher  convert  himself  into  a  Pastor, 
descending  from  the  pulpit  to  the  cottage,  and  in  Christian  simpli- 
city "  becoming  all  things  to  all  men ;"  there  will  be  nothing  that 
fastens  on  the  affections — ^no  "  bands  of  love."  The  people  cannot 
love  an  unknown  and  untried  friend,  and  confidence  without  love 
is  an  anomaly.  The  unintelligent,  more  influenced  by  impulse 
than  by  judgment,  will  probably  unite  themselves  with  Teachers 
upon  their  own  level,  with  whom  they  live  as  fathers,  brothers, 
and  friends,  in  all  the  reciprocity  of  daily  fellowship.  We  must 
therefore  constantly  aim  at  nearer  contact,  and  closer  interest  with 
them  ;  winning  their  hearts,  as  the  way  to  win  their  souls— living 
among  them  in  the  interchange  of  those  kindly  offices,  which  (as 
Bishop  Gibson  admirably  observed)  '  are  the  means  of  endearing 
Ministers  to  their  people,  and  of  opening  a  passage  into  their  hearts 
for  spiritual  instruction  of  all  sorts. '^  It  was  by  thus  combining  the 
office  of  Missionary  and  Pastor,  that  Eliot  '  was  indeed'  (as  his  Bi- 
ographer tells  us)  '  the  father  of  his  people.  By  holding  frequent 
intercourse  with  them,  he  greatly  endeared  himself  to  them,  and 
became  acquainted  with  the  extent  of  their  knowledge  of  Divine 
things,  with  their  trials  and  difficulties,  with  their  joys  and  sorrows. 
He  was  in  this  manner  enabled  to  act  as  their  instructor,  counsel- 
lor, and  comforter.'*     A  congregation  thus  used  to  see  their  Minis- 

'  See  Gal.  iv.  19,  20.  The  Shepherd's  absence  from  the  flock  forty  days,  opened  the 
way  for  the  entrance  of  the  wolf  into  the  fold.     Exod.  xxxii.  1. 

2  Romans  i.  12.  3  Clerg.  Instructor,  p.  325. 

*  See  his  Life.  '  I  am  too  backward'  (said  the  celebrated  John  Rogers  of  Dedham) 
'to  private  visiting  of  neighbours  at  their  houses,  which  neglect  is  very  injurious ;  for  from 
this  cause  their  love  to  me  cannot  be  so  great  as  it  would  be,  nor  am  I  so  well  acquainted 
with  their  particular  states,  and  therefore  cannot  speak  so  fitly  to  them  as  I  might.' 
Archbishop  Seeker  remarks — '  A  chief  reason  why  wc  have  so  little  hold  upon  our  people  is 
that  we  converse  with  them  so  little  as  watchmen  over  their  souls.'  After  alluding  to  the 
influence,  which  the  Foreign  Protestant  pastors,  the  Romish  priests,  and  the  dissenters 
gain  over  their  people  by  this  means,  he  adds — 'Why  should  not  we  learn  from  themi'— 
Charges,  pp.  246,  247.  Mr.  Hall  observes — '  The  more  frequently  the  pastor  converses 
with  ois  people,  provided  his  conversation  be  properly  conducted,  the  more  will  his  per- 


316  VIEW    OP    THE    CHRISTIAN    MINISTRY  : 

ter  in  private,  is  like  a  family  listening  to  a  father's  instruction. 
When,  after  the  example  of  our  Great  High  Priest,  we  are  "  touch 
ed  with  the  feeling  of  their  infirmities,"  and  tenderly  enter  into  the 
details  of  their  several  trials,  a  mutual  sympathy  is  excited ;  their 
confidence  is  encouraged  ;  they  readily  apply  for  more  personal 
counsel  and  consolation  ;  and  they  bring  to  us  their  cases,  doubts, 
and  perplexities,  that  we  may  make  them  our  own.  Thus  mould- 
ing our  Ministerial  counsel  in  the  endearing  form  of  brotherly  sym- 
pathy, we  can  say — "Who  is  weak,  and  1  am  not  weak?"^  And 
how  else  can  we  ascertain  the  real  state  of  religion  among  us, 
its  progress  or  decline,  the  drawbacks,  or  the  means  of  advance- 
ment, or  the  besetting  temptations  of  our  people,  so  as  to  provide 
them  •'  with  the  armour  of  righteousness  on  the  right  hand  and 
on  the  left?" 

The  character  of  this  pastoral  intercourse  is  therefore  a  con- 
ciliating, close,  affectionate,  and  spiritual  contact  with  our  people, 
combining  the  dignity  with  the  condescension  and  humihty  of  our 
office — as  "  the  messengers  of  the  Lord  of  Hosts ;"  and  yet  "  their 
servants  for  Jesus'  sake."^  Thus  we  at  once  invite  confidence,  and 
repress  familiarity.  Without  sinking  our  dignity,  we  clothe  it  in 
the  garb  of  a  friend ;  entering  (not  with  prying  curiosity,  but  with 
kindly  interest)  into  their  circumstances  of  family  difficulty,  their 
temporal  wants,  habits  of  living,  and  connections  (if  among  the 
poor)  with  their  masters  and  neighbours.  Prudent  advice  may 
here  be  given  to  the  heads  of  families  on  the  management  of  their 
expenses,  the  education  and  the  government  of  their  children,  fam- 
ily worship,  and  instruction,  and  whatever  else  makes  up  their  little 
world.^  Christian  instruction  may  be  grafted  upon  these  particu- 
lars, such  as  could  not  enter  into  our  pulpit  Ministrations  with  suf- 
ficient distinctness  for  practical  utility. 

Social  visits  to  our  people  for  the  purpose  of  spreading  a  general 
spiritual  atmosphere,  are  also  a  highly  important  part  of  the  Pas- 
toral work.     What  Dr.  Watts  aptly  calls  "  parlour  preaching"* — 

son  be  endeared,  and  his  Ministry  acceptable.'  Sermons,  p.  29.  For  this  purpose  Bishop 
Wilson,  (Stowell's  Life,  p.  114,  143.)  Dr.  Doddridge,  (Life,  ch.  v.)  Sir  James  Stone- 
house,  (see  his  letters  to  a  Young  Minister,)  Ostervald,  Dr.  Stearne,  (Clcrg.  Instruct,  p. 
ii84,)  and  Dr.  Watts,  (Humble  Address,  p.  91,)  recommend  a  Ministerial  register,  to 
note,  as  may  be  practicable,  the  individualities  of  character  and  circumstances  among  ouif 
people.  1  2  Cor.  xi.  29.  ^  Mai.  ii.  7,  with  2  Cor.  iv.  5. 

3  George  Herbert,  speaking  of  parochial  inquiries  into  the  spiritual  economy  of  the 
house,  decides — '  If  the  parson  were  ashamed  of  particularizing  in  these  things,  he  were 
not  Jit  to  he  a  parsoii,'  Ch.  xiv.  It  would  be  well  to  furnish  Our  people,  and  especially  the 
poor,  with  a  system  of  family  worship.  Sixteen  short  sermons;  Short  prayers  for  every 
clay  in  the  week;  Cottager's  Companion  (from  the  Religious  Tract  Society,)  stitched 
together  in  a  cover,  would  form  a  complete  manual  for  a  family  at  a  trifling  cost.  Scrip- 
ture Reading  must  however  be  always  inculcated  as  an  essential  part  of  their  worship. 

4  Humble  Attempt,  pp.  90,  91. 


THE    PASTORAL    WORK.  317 

that  is,  the  abihty  to  introduce  the  subject  of  rchgion  seasonably 
and  acceptably  into  social  intercourse — is  one  of  the  most  valuable 
talents  to  the  Church.  If  it  be  in  part  a  natural  gift ;  yet  its  low- 
est exercise  is  capable  of  unlimited  improvement ;  and  they  who 
have  attained  the  highest  excellence  in  this  way,  are  not  those,  who 
were  most  richly  endowed  by  nature,  but  those  who  have  "  stirred 
up  this  gift  of  God  that  is  in  them"  with  the  most  assiduous  dili- 
gence. We  do  not  indeed  recommend  that  sententious  and  author- 
itative tone,  which  carries  with  it  the  air  of  solemn  affectation. 
Let  the  great  subject  rather  blend  with  the  habit  of  Christian 
cheerfulness :  only  taking  care  not  to  diverge  from  the  main  object, 
so  as  to  preclude  a  natural  and  graceful  return :  and  remembering 
that  seriousness  is  as  essential  to  unction,  as  unction  is  to  edifica- 
tion. Nor  would  we  always  open  the  subject  formally,  or  in  the 
way  of  abrupt  commencement.  If  no  direct  method  offers  itself, 
an  intelligent  readiness  of  address,  and  the  expression  of  a  glowing 
heart,  will  turn  some  incident  or  topic  of  conversation  to  good  ac- 
count. When  the  obligation  is  deeply  felt,  opportunities  generally 
will  be  found,  or  a  watchful  spirit  of  love  will  make  them  ;  and  if 
the  character  of  the  preacher  is  put  off,  the  man  of  God  will  en- 
gage himself  in  close,  affectionate,  vigorous  conversation  upon  mat- 
ters of  eternal  moment. 

An  adaptation  of  topics  is,  however,  necessary  to  give  effect  to 
the  exercise  of  this  talent.  Matters  of  general  interest  will  always 
afford  subjects  of  instruction.  In  mixed  society,  two  or  more  real 
Christians,  interchanging  their  sentiments  on  anj^  interesting  topic, 
will  furnish  a  vehicle  of  profitable  communicatian  with  the  rest. 
Intercourse  with  the  higher  classes  is  often  attended  with  consider- 
able ditficulty.  Yet  even  here  the  introduction  of  truth  "  in  the 
meekness  of  wisdom"  will  accomplish  much  ;  and  the  Pastor  never 
appears  in  greater  dignity,  or  speaks  with  greater  effectiveness  to 
the  rich,  than  when  his  mild  decision  of  heavenly  character  exhib- 
its the  determination  to  "obey  God  rather  than  man,"  and  to  hon- 
our the  authority  of  his  commission  with  pre-eminent  regard.  We 
must  not  forget  the  strict  account  that  will  be  required  of  this 
weighty  burden  of  the  souls  of  the  rich ;  and  with  an  eye  to  this 
account,  we  must  wisely  and  diligently  search  out  the  avenues,  by 
which  to  convey  to  them  the  most  enduring  treasure. 

For  the  improvement  of  this  conversational  intercourse,  a  store 
of  materials,  drawn  from  an  acquaintance  with  the  best  practical 
writers,  or  from  our  religious  biographies,  will  prove  of  essential  ser- 
vice.    A  readiness  to  produce  the  circulating  medium — added  to  a 


318  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

recollected  habit  for  the  most  suitable  disposition  of  the  topics,  for 
the  study  of  proper  variety,  and  above  all,  for  exercising  our  de- 
pendence upon  Almighty  aid — will  be  most  important.  In  this 
spirit  of  consideration,  diligence,  and  faith,  the  feeblest  efforts  will  be 
abundantly  honoured  ;  while  the  best-ordered  conversation,  in  our 
own  spirit,  will  prove  ineffectual  for  the  desired  ends. 

We  would  suggest  also  a  monthly  meeting  at  the  parsonage,  of 
the  higher  or  middling  females,  for  the  purpose  of  M^orking  for 
the  poor,  or  some  other  definite  object.  This  has  been  found  a 
kindly  and  conciliatory  means  of  drawing  together  inaccessible 
young  persons  within  the  sphere  of  the  parochial  Ministry.  The 
introduction  of  a  suitable  book,  easily  shuts  out  unprofitable  con- 
versation, and  gives  opportunity  to  intersperse  matter  of  more  direct 
application  and  interest. 

The  system  of  Bible  classes,  embracing  all  divisions  of  our 
charge,  is  making  way  among  us  with  considerable  effect.  The 
present  Bishop  of  Ohio  mentioned,  when  a  Pastor  at  New  York, 
(1830)  that  he  knew  not  a  Minister  of  Christ  in  America,  who  had 
not  a  Bible  class,  in  which,  not  merely  the  young,  but  the  married, 
and  persons  of  all  classes  gladly  received  instruction  at  the  feet  of 
the  Pastor.  There  can  be  no  greater  preservation  against  error, 
no  more  assured  means  of  Christian  stedfastness  and  consistency, 
than  an  enriching  study  of  the  sacred  volume  ;  and  to  direct  and 
encourage  the  minds  of  our  people  in  this  investigation  is  one  of 
the  most  interesting  and  important  exercises  of  Ministerial  respon- 
sibility. 

On  another  department,  we  may  advert  to  our  Lord's  example 
in  combining  kindness  to  the  body  with  love  to  the  soul.'  We 
are  often  reminded  in  our  Pastoral  employ,  that  "  a  man's  gift 
maketh  room  for  him."^  Christian  sympathy  doubtless  gives  great 
weight  to  our  instructions  ;  and  thus  our  means  combine  with  our 
labours  for  the  most  important  objects.  We  must  however  well 
ascertain  the  character,  lest  this '  system  should  encourage  a  false 
profession.  And  indeed  in  all  cases,  the  want  of  a  wise  discrimi- 
nation of  the  objects,  seasons,  and  measure  of  assistance,  makes 
well-intentioned  charity  one  of  the  greatest  evils.  Our  benevolent 
fund  must  be  regulated  by  personal  means,  calculated  in  the  spirit 
of  prudence  and  self-denial,  and  applied  to  the  relief  of  want — -not 
(except  in  cases  of  sickness)  to  the  procurement  of  indulgence.  Its 
Scriptural  extent  thus  regulated,  is  universal,  with  a  special  regard 
"  to  the  household  of  faith."^  Respectability  with  distress  has  the 
»  Matt.  ix.  1—6.  2  prov.  xviii.  16.  3  Gal.  vi.  10. 


THE    PASTORAL    WORK.  319 

next  claim,  according  to  the  gradations  of  character  and  want.  As 
a  general  rule,  partial  assistance — giving  a  stimulus  to  their  own 
exertions — is  more  efficient  as  well  as  more  oeconoraical,  than  a 
complete  deliverance  from  their  difficulties.'  The  opportunity  of 
combining  spiritual  with . temporal  charity,  will  not  be  forgotten.  A 
tract  may  often  convey  an  useful  lesson,  where  personal  conversa- 
tion had  not  been  found  practicable  o/  seasonable. 

Yet  in  every  point  of  contact  with  our  people,  we  must  feel  that 
we  are  Ministers,  and  they  must  feel  and  receive  us  as  such.  We 
cannot  therefore  dismiss  our  parochial  visitation  without  some 
more  or  less  direct  message  from  God.  Even  the  mention  of  com- 
mon affairs  should  be  connected  with  a  spiritual  purpose,^  while  at 
the  same  time  room  must  be  found  for  some  more  pointed  applica- 
tion. Thus  Cotton  Mather  would  leave  some  awful  questions  with 
his  people — as — '  What  have  I  been  doing  ever  since  I  came  into 
the  world,  about  the  great  errand,  upon  which  God  sent  me  into  the 
world  ?  If  God  should  now  call  me  out  of  the  world,  what  would 
become  of  me  throughout  eternal  ages?  Have  I  ever  yet  by  faith 
carried  a  perishing  soul  unto  tlie  Lord  .Tesus  for  both  righteousness 
and  salvation  ?'*  So  again—'  Do  you  trust  wholly  in  Christ  ?  Do 
you  love  him  ?  Do  you  enjoy  him  ?  Do  you  give  him  your 
whole  heart  V  Answer  these  questions  to  yourselves — to  your 
consciences — to  your  God.  If  we  cannot  grapple  thus  closely  with 
them  ;  yet  the  value  of  the  soul,  the  evil  of  sin,  the  love  of  the  Sa- 
viour, the  study  of  the  word,  the  influences  of  the  Spirit,  the  privi- 
lege of  secret,  family,  and  public  prayer,  the  importance  of  personal 
and  family  religion,  and  its  intimate  connexion  with  every  day's 
employment,  the  comfort  of  the  Gospel,  and  the  work  of  prepara- 
tion for  eternity — all  these  will  furnish  topics  of  conversation  with 
them,  of  common  interest  and  inexhaustible  fulness.  Yet,  how- 
ever animated  and  impressive  our  exhortations,  we  must  not  forget 
the  main  object  of  imparting  intelUgent  doctrinal  views  of  the  Gos- 
pel. Our  familiar  intercourse  therefore,  no  less  than  our  public 
Ministry,  should  be  conducted  on   the  principle,  that  truth  is  the 

1  Mr.  Thomas  Gouge  (a  rich  and  liberal  non-conformist  Divine)  used  to  employ  the 
poor  at  his  own  charge,  furnishing  them  with  the  materials,  and  giving  them  the  full 
profit  of  their  work.  Thus  he  indulged  the  flow  of  his  own  charity  with  the  best  en- 
couragement to  honest  industry.  Clark's  Lives,  vol.  iii.  p.  203.  Clothing,  rent,  or  shoe 
Societies  (adding  a  certain  ratio  to  the  weekly  contributions  of  the  poor)  have  materially 
contributed  to  their  comfort,  by  enabling  them  to  meet  anticipated  demands ;  by  fixing 
habits  of  providence  and  economy ;  and  showincr  the  fruitful  results  of  the  smallest  ef- 
forts of  self-denial,  and  of  a  well-directed  use  of  their  straitened  resources.  These  points 
belong  to  what  George  Herbert  well  calls  '  the  Parson's  completeness,'  and  are  equally 
connected  with  the  well-being  of  our  people,  and  with  the  effectiveness  of  our  Ministra- 
tions.    Country  Parson,  Ch.  xxiii.  and  Bishop  of  Winchester's  Charge,  1829,  p.  49. 

2  See  Eph.  vi.  22.  3  gee  his  Life,  and  Essays  to  do  Good. 


320  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

only  medium  of  Divine  influence.  The  connexion  between  suc- 
cessive visits  may  be  usefully  kept  up  by  means  of  a  text,  left  for 
consideration,  which,  even  if  it  could  not  be  read,  might  be  re- 
peated, till  learned  by  heart.  Thus  a  word  from  God  would  be  left 
behind  for  practical  application  ;  bringing  to  mind  in  our  next  visit 
the  prominent  tone  of  our  last  conversation  ;  and  directing  us  to 
continue  in  the  same  track,  or  to  strike  out  a  new  path,  as  circum- 
stances might  dictate. 

The  form  of  pastoral  intercourse  admits  of  considerable  variation. 
While  it  may  often  be  wise  to  combine  sympathy  in  temporals  with 
our  Ministerial  instruction  ;  at  other  times  our  contact  with  our 
people  should  be  purely  tipon  spiritual  principles.  Let  them  be 
alone  with  us  in  the  presence  of  God.  The  delicacy  and  weakness 
of  early  impressions  need  this  intimate  intercourse.  The  awa- 
kened enquirer — filled,  and  often  confounded,  with  the  engrossing 
subject — wants  a  guide,  a  confidential  counsellor,  a  tender  and  ex- 
perienced friend.  He  must  be  taken  aside,  and  made  to  feel  him- 
self the  object  of  exclusive  solicitude.  Others  again  in  a  hesi- 
tating suspense  need  this  tender  confidence — to  have  their  convic- 
tions cherished,  retouched,  deepened,  and  directed  more  immedi- 
ately to  the  Saviour,  as  the  charm  that  dispels  the  allurements, 
and  as  the  power  that  breaks  the  chains,  of  this  world.  The  se- 
rious, humble,  and  perplexed,  through  the  same  medium,  '  open 
their  grief,  and  receive  the  benefit  of  ghostly  counsel  and  advice.'' 
In  these  confidential  communications,  affectionate  catechetical  en- 
quiry will  bring  out  their  individual  perplexities,  and  thus  furnish 
the  most  valuable  materials  for  a  more  suitable  adaptation  of  our 
instruction. 

But  the  Minister  must  carefully  equalize  his  communion  with 
his  flock.  He  must  shew  himself  equally  the  friend,  the  father, 
the  Pastor,  of  all — "  a  debtor  to  the  wise  and  to  the  unwise" — 

1  See  exhortation  in  Communion  Service.  '  We  could  wish  to  transplant  '  the  Confes- 
sional,'— this  mighty  engine  of  power — most  harmlessly  and  most  beneficially  into  every 
Protestant  Ministration.  We  would  not  have  the  Pastor  stand  upon  ground  too  high  for 
his  people's  reach.  We  would  guard  the  people  against  any  degree  of  Popish  super- 
stition. But  with  a  Scriptural  measure  of  authority  on  one  side,  and  reverence  on  the 
other  (Heb.  xiii.  17.)  this  mode  of  Ministry  we  conceive  to  be  of  the  highest  importance. 
In  private  conference  alone  will  our  people  state  their  difficulties  freely,  open  their  trials, 
and  ask  for  further  information.  Here  we  shew  them  our  true  sympathy  in  their  troubles, 
we  can  solve  cases  of  conscience — we  can  give  them  individual  directions  for  their  per- 
sonal and  family  duties.  Here  it  is  that  we  see  the  state  of  their  minds — their  degrees  of 
knowledge  and  experience — any  distinct  indication  of  tenderness  and  awakening  concern 
for  their  souls.  Here  also  we  learn  how  to  preach  with  more  distinct  application — how 
to  analyze  character — to  feel  and  to  reach  the  heart — to  touch  the  right  chord — to  be  able 
to  advise  and  reconcile  differences.  We  are  persuaded  that  this  method  of  conference 
brings  with  it  advantages^  of  which  it  is  hard  to  say,  whether  they  preponderate  on  the 
side  of  the  Minister  or  the  people.'  Author's  Preface  to  the  Life  of  Martin  Boos,  pp. 
xlv.  xlvi. 


THE    PASTORAL    WORK.  321 

"  without  preferring  one  above  another,  doing  nothing  by  par- 
tiahty."'  He  should  be  to  his  flock — as  the  soul  to  the  body — as 
the  head  to  the  members — invigorating  every  part  of  the  body — 
the  lowest  as  well  as  the  highest ;  and  contributing  to  the  benefit 
of  every  member  alike.  The  suspicion  of  favouritism  invariably 
fosters  a  spirit  of  pride  in  its  objects,  and  of  envy  in  the  rest,  most 
destructive  to  the  unity  and  prosperity  of  the  flock.  In  this  confi- 
dential character  there  will  be  as  little  occasion  to  enforce  relative 
rights  and  obligations,  as  to  fix  the  precise  boundaries  of  authority 
and  obedience  between  man  and  wife,  where  the  spirit  of  the  mar- 
riage-relation is  maintained.  How  far  however  this  intercourse 
should  extend  to  Dissenters  in  our  parishes  may  be  a  question  of 
some  difficulty.  Those  who  wilfully  reject  our  Ministry,  have  no 
claim  upon  our  official  responsibilities.  Yet  so  far  as  time  and 
strength  will  allow,  as  they  manifest  a  Christian  Spirit,  we  would 
not  decline  that  open,  candid,  winning  intercourse,  which  might 
bring  them  to  a  conviction  of  their  error,  to  a  closer  conformity  to 
the  Scriptural  rule,  and  to  the  will  of  our  Divine  Master.  This  ap- 
pears to  be  the  principle  to  be  carried  out  as  far  as  we  can,  though 
localities  must  have  their  influence  in  shaping  the  precise  mode  of 
our  Ministrations. 

This  department  of  the  Ministry  is  deficient  in  that  excitement, 
which  makes  it  so  delightful  to  preach  to  a  congregation  hanging 
upon  our  lips.  It  presents  great  demands  for  patience,  self-denial, 
and  severe  exercises  of  faith,  the  cost  of  which  has  not  always  been 
duly  calculated.  Henry  Martyn  confessed,  that  at  times  he  was 
'  tried  with  a  sinful  dislike  of  his  parochial  work,'  and  seemed  fre- 
quently '  as  a  stone  speaking  to  stones. '^  The  waiter  was  struck 
with  the  observations  of  a  local  preacher,  who  has  subsequently 
rehnquished  his  work  for  secular  engagements — that  from  his  ex- 
perience he  considered  a  Minister's  life  to  be  the  happiest  in  the 
world,  and  that  he  had  never  known  such  enjoyment,  as  when  in 
the  act  of  preaching  the  Gospel.  This  judgment,  though  correct, 
was  yet  incompetently  formed,  because  grounded  upon  the  know- 
ledge of  only  one  half  of  our  work.  For  the  preacher^s  delight  in 
proclaiming  the  glad  tidings  of  the  Gospel  to  his  fellow-sinners  is 
chastened  with  the  heavy  responsibility  of  the  watchman^s  com- 
mission.   The  "  necessity  laid  upon  us"^ — the  "  watching  for  souls, 

1  Rom.  i.  14.     1  Tim.  v.  21. 

2  Life,  p.  60.  Dr.  Witherspoon  observes,  on  the  testimony  of  conscience  to  this  Min- 
istry— '  AN'e  may  gratify  our  vanity  by  preaching ;  but  diligence  in  private  can  scarcely 
arise  from  any  thing  but  a  sense  of  duty.' 

3  1  Cor.  ix.  16. 

41 


322  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

as  they  that  must  give  account'" — the  darkness — thick  as  night, 
and  alas  !  the  presage  of  eternal  night — so  often  attendant  upon 
death-beds — the  wisdom  and  tender  faithfulness,  which  such  scenes 
imperiously  demand — the  "  travailing  in  birth"  for  souls  once  and 
"  again,  until  Christ  be  formed  in  them"^ — the  disappointments  on 
account  of  professed  Christians,  and  the  weeping  over  the  falls  of 
real  ones — the  daily  contact  with  sin,  obstinacy,  and  impenitence — 
and  finally,  the  conflict  with  the  powers  of  darkness^all  these 
combine  in  our  sacred  employment,  wakening  emotions  of  the  most 
opposite  character,  and  yet  issuing  at  length  in  the  triumph  of 
faith  ;  "  as  sorrowful,  yet  always  rejoicing." 

This  general  view  of  the  Pastorsrl  work  will  shew  at  once  its  la- 
boriousness,  and  its  importance.  To  acquaint  ourselves  Avith  the 
various  wants  of  our  people  ;  to  win  their  affections  ;  to  give  a 
seasonable  warning,  encouragement,  instruction,  or  consolation  ;  to 
identify  ourselves  with  their  spiritual  interests,  in  tender  sympathy, 
and  Ministerial  obligation  ;  to  do  this  with  the  constancy,  serious- 
ness, and  fervid  energy  which  the  matter  requires,  is  indeed  a 
work  of  industry,  patience,  and  self-denial.  And  yet  how  else  can 
we  "  make  full  proof  of  our  Ministry,"  but  by  ready  obedience  to 
the  injunction — "  watch  thou  in  all  things  ;  do  the  work  of  an 
evangelist  ?"^ 

The  true  portrait  of  a  Christian  Pastor,  is  that  of  a  Parent  walk- 
ing among  his  children — maintaining  indeed  the  authority  and 
reverence,  but  carefully  securing  along  with  it  the  love  and  confi- 
dence, that  belongs  to  this  endearing  relation.  He  is  always  to  be 
found  in  his  own  house,  or  met  with  among  the  folds  of  his  flock — 
encouraging,  warning,  directing,  instructing — as  a  counsellor,  ready 
to  advise — as  a  friend  to  aid,  sympathize,  and  console — ^with  the 
affection  of  a  mother  to  lift  up  the  weak — "  with  the  long-suffer- 
ing" of  a  father  to  "  reprove,  rebuke,  and  exhort."  Such  a  one — 
like  Bishop  "Wilson  in  the  Isle  of  Man,  Oberlin  in  the  Ban  de  la 
Roche — or  the  Apostolical  Pastor  of  the  High  Alps* — gradually 
bears  down  all  opposition — really  lives  in  the  hearts  of  his  people, 
and  will  do  more  for  their  temporal  and  spiritual  welfare,  than  men 
of  the  most  splendid  talents  and  commanding  eloquence. 

1  Heb.  xiii.  17.  '  Let  the  pastor,  who  trembles  not  at  these  words,  tremble  at  least  at 
his  own  blindness  and  insensibility.'     Quesnel  in  loco. 

2  Gal.  iv.  19.  .  .         .  ^  2  "T™-  '^^-  5- 

*  Gilly's  Life  of  Felix  Neff,  a  most  exciting  piece  of  Biography.  See  also  a  new  Life 
of  this  devoted  Pastor,  by  M.  Bost,  with  large  and  most  interesting  correspondence, 
lately  published  by  Messrs.  Seeley. 


THE    INFIDEL.  323 


CHAPTER  II. 

TREATMENT    OF    CASES    IN    THE    PASTORAL    WORK. 

The  many  subdivisions  of  the  two  grand  classes  which  divide 
the  world,  offer  a  great  variety  of  cases,'  the  just  treatment  of 
which  is  a  matter  of  the  greatest  moment.  We  venture  a  few 
hints  on  some  of  the  most  important  of  them— chiefly  drawn  from 
the  observation  of  the  New  Testament  ministry,  as  illustrative 
of  the  several  speciahties  of  our  Ministrations. 


I.— THE  INFIDEL. 

Many  of  us  come  in  contact  with  infidelity  in  its  most  malignant 
and  popular  forms — impatient  of  all  moral  restraints — breaking 
with  a  bold  hand  all  social  bonds,  and  defying  the  authority  of  the 
government  of  God.  There  is  the  sensual  infidel.  His  belly  or 
his  money  is  his  god.  He  wants  to  be  persuaded  that  there  is  no 
God,  because  he  wishes  there  were  none  :  and  because  he  is  afraid, 
lest  there  should  be.  This  class  are  not  thinking  men  ;  but  they 
'•  have  heard  the  blasphemy  of  some  :"  they  try  to  believe  a  doc- 
trine, which  they  trust  will  quiet  their  consciences,  and  prove  the 
warrant,  encouragement,  and  refuge  of  sin.  They  "beseech  us  to 
depart  out  of  their  coasts" — "  saying — Let  us  eat  and  drink,  for  to- 
morrow we  die."*^  Our  Lord  traces  this  infidelity  to  its  source — not 
the  want  of  evidence,  but  the  love  of  sin  ;  and  teaches  us  to  deal 
with  it,  by  aiming  at  the'  conscience ;  setting  forth  the  sentence  of 
condemnation ;  convincing  of  sin ;  exhibiting  the  correspondence 
of  the  heart  with  the  declarations  of  God  ;  and  contrasting  with  it 
the  holy  character  of  the  work  of  God.^ 

There  is  also  the  imitative  infidel, — such  as  those  who  are  often 
in  infidel  society.  They  dare  not  confess  a  cause,  which  is  a 
standing  jest  with  men  of  wit.  They  cannot  endure  their  scorn. 
They  are  overpowered  by  their  bold  assurance.  They  hear  plausi- 
ble arguments  advanced,  or  some  witty  speech  uttered  against  re- 

1  Gregory  treats  of  no  less  than  thirty-six  cases  (chiefly  relative  situations,  or  moral 
dispositions;)  but  with  very  scanty  exercise  of  spiritual  discrimination.  De  Cura  Past. 
Part  iii.  c.  L  Bucer  enters  into  detail  with  more  accurate  and  instructive  distinctness, 
Scripta  Anglicana.     De  Animarum  Cura.  pp.  293 — 350. 

2  Matt.  viii.  34.    1  Cor.  xv.  32.  3  John  iii.  19— 2L 


324  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

ligion.  They  take  it  up  as  their  own.  The  ambition  of  being- 
thought  a  httle  above  their  own  class  makes  them  retail  it.  This 
is  common  among  young  men,  just  advancing  into  all  the  pride 
and  pruriency  of  self-conceit.  We  can  only  expose  their  foolish 
pride,  inculcate  a  teachable  spirit,  and  bring  before  them  the  simple 
authority  of  the  Divine  testimony,  which  to  candid  minds  will  come 
with  more  powerful  conviction  than  all  the  witty  sayings  of  wise 
fools. 

There  is  also  the  shrewd  infidel, — such  as  Hume,  Gibbon,  and 
Paine.  Here  we  find  the  love  of  sin  gathering  strength  from  the 
pride  of  reasoning.  Refusing  to  believe  what  they  do  not  under- 
stand (a  palpable  proof  of  inconsistency  and  ignorance ;  for  upon 
this  principle  they  must  reject  the  works  as  well  as  the  word  of 
God) ;  they  degrade  revelation  by  the  supposition,  that  a  system 
within  the  grasp  of  the  puny  intellect  of  man  could  be  worthy  of 
God,  or  proceed  from  God.  How  can  their  principles  account  for 
prophecy,  miracles,  the  establishment  of  the  Gospel  in  the  world 
by  such  weak  instruments  in  opposition  to  all  the  power  and 
learning  of  man,  its  civilizing  and  new-creating  influence  ?  Let 
them  be  pressed  with  their  own  diflaculties — far  greater  than  those 
of  the  Gospel.  Let  them  be  convicted  of  creduhty,  in  being  con- 
strained to  believe  the  greatest  improbabilities,  in  order  to  make 
way  for  their  disbelief  of  Revelation.  Let  them  be  shown  the  cru- 
elty of  their  scheme — "  despoiling'"  men  of  their  only  hope — exclu- 
ding every  glimmer  of  light  in  the  vista  of  futurity— offering  no- 
thing for  the  present  distress — promising  nothing  but  doubt,  anx- 
iety, and  despair.  Can  a  system  so  dark  and  gloomy  have  proceed- 
ed from  a  God  of  love  1  Is  there  not  a  far  stronger  motive  to  em- 
brace, than  to  reject,  the  Gospel  ?  If  it  be  false,  believers  are  as 
safe  as  unbelievers.  If  it  be  true  (and  has  the  unbeUever  no  mis- 
giving here  ?),  where  is  his  lot  for  eternity  ? 

St.  Paul's  Ministry  at  Athens  teaches  us  to  set  forth  Christ  to 
infidels  of  every  class  and  character.^  And  indeed  this — as  a  rem- 
edy commensurate  with  every  distress— is  the  strongest  testimony 
for  the  Gospel.  The  prevalence  of  this  poison  should  lead  us  to 
inculcate  upon  all,  especially  the  young,  the  study  of  the  evi- 
dences of  Christianity,  that  they  may  "  be  ready  always  to  give 
an  answer  to  every  man  that  asketh  them,  a  reason  of  the  hope 
that  is  in  them,  with  meekness  and  fear."* 

1  Col.  ii.  8.  2  Acts  xvii.  23—34.  3  i  Peter  iii.  15. 


THE    IGNORANT    AND    CARELESS.  325 


II.— THE  IGNORANT  AND   CARELESS.i 

Such  were  the  multitude  in  our  Lord's  time.  The  spirituaUty 
and  requirements  of  his  law — the  most  searching  developments  of 
the  heart,  mingled  however  with  the  strongest  encouragement  ;2 
the  nature  and  immediate  duty  of  faith  in  himself  f  the  awful  con- 
sequences of  rejecting  his  salvation  ;*  uncompromising  exhibitions 
of  the  terms  of  the  Gospel  ;*  the  most  unfettered  invitations  to  all 
that  were  willing  to  accept  them* — these  formed  the  prominent 
topics  of  his  general  instruction.  In  individual  cases  he  dealt  closely 
with  the  conscience  by  tangible  points  of  conviction.''  The  exhor- 
tations of  the  Apostles  were  of  course  more  explicit.  Their  arrows 
of  conviction  were  dipped  in  the  blood  of  Christ ;  and  the  display 
of  the  cross  was  the  ground  of  their  successful  pleadings  of  love.^ 

This,  like  every  other  class,  must  be  treated  according  to  char- 
acter. The  principle  of  unbelief  needs  to  be  laid  open  to  them,  as 
the  source  of  all  the  proud  reasonings  against  the  fundamental 
truths  of  the  Gospel,  and  of  the  awful  contempt  of  its  gracious  of- 
fers ;  and  issuing  at  length  in  hardness  of  heart,  and  stupidity 
under  the  means  of  grace.  Let  them  be  charged  solemnly  upon 
the  inexpressible  sinfulness  and  danger  of  their  state,  especially  in 
the  aggravated  guilt  of  the  rejection  of  the  Saviour.  We  must 
picture  before  us  men  asleep  in  the  immediate  neighbourhood  of 
fire,  "  saving  them  with  fear,  pulling  them  out  of  the  fire."^  A 
solemn  statement  has  often  been  owned  with  an  awakening  bless- 
ing. The  man  also  should  be  brought,  if  possible,  to  a  point, 
and  some  appeal  fastened  upon  his  owri  declarations.  He  thinks 
but  little  of  eternity  ;  yet  he  hopes  to  go  to  heaven,  because  he  ivishes 
to  go  thither.  Here  is  ground  to  work  upon — the  folly  of  making 
his  indolent  wishes  the  ground  of  his  hopes.  He  would  give  every 
thing  on  a  death-bed  to  be  assured  of  his  safety  :  why  is  he  not  iu 
earnest  now  ?  He  knows  Christ  as  a  Saviour,  but  has  no  personal 
interest  in  him — no  sense  of  want,  no  spiritual  exercise  of  faith. 
He  needs  instruction,  like  a  babe  or  a  heathen,  upon  the  element- 
ary truths  of  the  Gospel.    The  hardened  of  this  class  must  be  treat- 

1  Baxter's  practical  treatises  contain  the  most  arresting  addresses  to  the  unconverted, 
that  probably  have  ever  come  from  the  pen  or  heart  of  man.  A  more  clear  exhibition  of 
evangelical  doctrine  and  motive  woiald  however  have  added  much  to  their  power.  His 
method  also  of  Christian  establishment  greatly  fails  in  the  display  of  the  freeness,  fulness, 
and  simplicity  of  the  Gospel.  2  Matt.  v. — vii.  ^  John  vi.  29 — 65. 

4  Matt.  xi.  20—24.  5  ibid.  xiii.  44—46.     Luke  xiv.  25—33. 

6  Matt.  xi.  28—30.  John  vii.  37.  i  Luke  vii.  40—50 ;  xii.  13—21.   John  iv.  5—26. 

8  Acts  ii,  iii,  iv,  xiii.  with  Zech.  xii.  10.  ^  Jude  23. 


326 


VIEW    OF    THE    CHRISTIAN    MINISTRY 


ed  with  the  gi-eatest  mildness ;'  speaking  to  their  condition  with 
the  most  compassionate  legard,^  and  with  the  most  "  beseeching" 
entreaties — "  Be  ye  reconciled  to  God.''^  Let  them  not  suppose, 
that  by  denouncing  the  judgments  of  God,  we  seal  their  condem- 
nation ;  but  rather  that  we  endeavour  to  awaken  them  to  escape 
from  it — that  we  "  shut  them  up  under"  wrath,  only  as  the  means 
of  "  bringing  them  to  Christ."*  Let  us  connect  every  exposure  of 
wilful  infatuation  with  the  invitations  of  the  Gospel.^  Many,  who 
are  repelled  by  remonstrance,  and  proof  against  reasoning,  have 
been  overpowered  by  love.  The  cross  of  Calvary  has  arrested  the 
attention  of  the  most  ignorant  ;*  wrought  irresistibly  upon  the  inost 
stubborn  ;^  and  displayed  the  vanity  and  wretchedness  of  the  world 
to  the  conviction  of  its  most  determined  votaries. ^  The  exhibition 
of  the  Saviour  in  his  all-sufficiency,  suitableness,  faithfulness,  and 
love,  affords  ample  warrant  for  enlivening  hope  in  the  most  des- 
perate cases. 


III.— THE  SELF-RIGHTEOUS. 

The  young  ruler  exemplifies  our  Lord's  treatment  of  this  case.* 
Conviction  was  wanted,  and  the  law  was  the  medium  employed. 
Ignorance  of  the  law  is  the  root  of  self-deception.  An  acquaintance 
with  its  spirituality  unveils  the  hidden  world  of  guilt  and  defile- 
ment, brings  down  self-complacency,  and  lays  the  sinner  prostrate 
before  the  cross.'"  In  another  case,  he  made  the  necessity  of  an 
entire  change  of  heart  the  instrument  of  conviction."  He  de- 
nounced the  enmity  or  hypocrisy  of  this  spirit,  as  the  wilful  rejec- 
tion of  his  gospel,  and  as  making  a  "  stumbling-stone  and  rock  of 
offence"  of  the  foundation  laid  for  the  trust,  glory,  and  salvation  of 
his  people.  12  ^p^g  Epistles  to  the  Romans  and  Galatians  exhibit 
this  principle,  entrenched  in  a  system  of  external  religion,  without 
faith,  love,  contrition,  separation  from  the  world,  or  spiritual  de- 
sires ;  or  depending  on  the  mercy  of  God,  even  in  the  rejection  of 
the  ordained  means  of  its  communication  ;  of  which  the  man  has 
no  other  notion,  than  as  a  help  to  supply  deficiencies,  upon  the 
condition  of  future  amendment. 

What  makes  the  case  of  the  self-justiciary  so  affecting,  is,  that 

1  2  Tim.  ii.  24,  25.  2  Comp.  Jer.  iv.  19.     Micah  i.  7,  8. 

3  2  Cor.  V.  20.  *  See  Gal.  iii.  23,  2^1. 

5  1  Sam.  xii.  20—22.  Ezra  x.  2.    Isaiah  Iv.    Acts  ii.  23,  with  37—39. 

6  Matt,  xxvii.  54.  ^  Acts  ix.  4—6.  »  Gal.  vi.  14. 
9  Matt.  xix.  16—21.                        i"  Rom.  vii.  9.                               "  John  iii. 

12  Matt.  xxi.  42—44. 


THE    SELF-RIGHTEOUS.  327 

we  have  no  gospel  message  to  deliver  him.  Our  Master  "came 
not  to  call  the  rig-hteous,  but  sinners  to  repentance."'  The  righte- 
ous need  him  not,  seek  liin\  not,  and  have  no  interest  in  him.  Our 
commission  is  to  sinners  ;  and,  judging  from  this  man's  own  ac- 
count of  himself ;  of  the  goodness  of  his  heart ;  the  correctness  of 
his  conduct ;  and  the  multitude  and  excellency  of  his  meritorious 
actions — we  should  conceive  him  not  to  belong  to  that  "  lost"  race, 
whom  "  the  Son  of  man  came"  expressly  and  exclusively  "  to 
save."2  Indeed  his  spiritual  ignorance  presents  a  difficulty,  at  the 
outset,  in  dealing  with  him.  We  have  witli  all  simplicity  and 
plainness  proved  to  him  the  fallacy  of  his  expectations.  We  have 
"judged  him  out  of  his  own  mouth."  Yet  the  next  conversation 
finds  him  as  far  as  ever  removed  even  from  the  comprehension  of 
the  gospel ;  expressing  the  same  dependence  upon  his  own  per- 
formances, as  if  no  attempt  had  been  made  to  undeceive  him,  and 
no  confession  extorted  of  the  weakness  of  his  foundation. 

To  pursue  the  self-justiciary  into  all  his  "refuges  of  lies,"  and  to 
sweep  them  away  before  his  face,  is  a  most  laborious  task.  When 
disturbed  in  his  first  refuge  of  his  own  righteousness,  he  flies  to  re- 
pentance. Half-distrusting  his  security,  he  strengthens  it  by  the 
merits  of  his  Saviour,  by  the  delusive  substitution  of  sincerity  for 
perfection,  or  by  the  recollection  of  his  best  endeavours,  as  a  war- 
rant for  his  hope  in  the  mercy  of  God.  But  place  him  on  his 
death-bed  :  is  he  sure  that  his  works  are  not  deficient  in  weight, 
that  he  has  attained  the  precise  measure,  commensurate  with  the 
full  and  equitable  demands  of  his  holy  and  inflexible  Judge  ? 
What  if  "  the  hand-writing"  should  then  be  seen  "  upon  the  wall," 
"  against  him,  and  contrary  to  him  ?"  Let  sin,  the  law,  and  the 
Saviour,  be  exhibited  before  him,  fully,  constantly,  and  connect- 
edly ;  let  the  pride,  guilt,  ingratitude,  and  ruin  of  unbelief,  be 
faithfully  and  affectionately  applied  to  his  conscience  ;  let  him 
know,  that  the  substitution  of  any  form  of  doctrine,  or  course  of 
duties,  in  the  place  of  a  simple  reliance  on  Christ,  turns  life  itself 
into  death,  and  hinders  not  only  the  law,  but  even  the  Gospel,  from 
saving  him.^  Who  knoweth,  but  thus  he  may  be  humbled,  en- 
lightened, and  accepted,  in  the  renunciation  of  his  own  hopes,  and 
the  reception  of  the  Gospel  of  Christ  ? 

There  is  another  form  of  spiritual  self-righteousness  requiring 
different  treatment.  When  the  sinner  is  held  back  from  the  gospel 
by  a  sense  of  unworthiness,  his  worthiness  is  the  implied  ground 

1  Matt.  ix.  12,  13.  2  Luke  xix.  10.  with  xviii.  9—13. 

3  Matt.  xxi.  33 — 16.    Comp.  Acts  xiii.  38—41. 


328  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

of  his  coming  to  the  gospel — his  work — not  Christ's,  When  the 
Christian  longs  for  a  deeper  view  of  sin,  and  love  to  Christ,  and 
forgets,  that,  when  attained,  he  will  have  the  same  need  as  before 
of  the  blood  and  righteousness  of  Christ — this  is  again  to  put  spir- 
itual self  in  the  place  of  Christ.  To  such  the  Apostle  would  say 
— "  Christ  is  become  of  no  effect  to  you  ;  ye  are  fallen  from  grace. 
Having  begun  in  the  Spirit,  are  ye  made  perfect  in  the  flesh  ?"* 
If  our  ground  be  sure  in  Christ,  let  this  be  our  only  confidence 
in  our  highest  frame  ;  and  it  will  be  a  satisfactory  stay  in  our 
lowest.  And  under  all  variations,  let  us  give  glory  to  God  by  sim- 
ply believing. 


IV.— THE   FALSE  PROFESSOR. 

This  is  the  man,  who  has  listened  to  the  Gospel — who  has  been 
"  persuaded  of  these  things,"  but  not  "  embraced  them."  He  gives 
us  his  words.  He  exhibits  "  the  form  of  godliness."  His  lusts  are 
either  restrained  by  conviction,  or  dormant  from  the  absence  of 
temptation,  or  overcome  by  some  dominant  propensity  ;  or  he  is 
frightened  into  hypocrisy  by  the  dread  of  imminent  danger  ;  or 
perhaps  he  has  relinquished  some  outward  evils.  But  what  is  the 
amount  of  the  work  accomplished  ?  Instead  of  "  the  axe  being 
laid  to  the  root  of  the  tree,"  the  branches  are  pruned,  only  to  sprout 
again  with  fresh  luxuriance.  The  birds,  instead  of  being  driven 
away,  are  only  chased  from  bough  to  bough.  Instead  of  the  foun- 
tain being  dried  Up,  only  the  course  of  the  stream  is  changed.  Sin 
is  not  touched  in  its  principles.  The  heart  is  unrenewed.  It  is  of 
little  use  to  sweep  away  the  open  viciousness,  when  the  seeds  of 
the  evil  lie  within  in  active  operation. 

Let  us  mark  the  scriptural  treatment  of  this  character.  Our 
Lord  sifted  him,  by  applying  to  his  conscience  the  spirituality  of 
his  doctrines,^  the  extent  of  his  requirements,^  the  connection  be- 
tween the  heart  and  conduct,^  and  the  remembrance  of  the  differ- 
ent standards  of  God  and  the  world.^  The  Apostle  convicts  him 
in  the  proof,  that  union  with  Christ,  and  consequent  renewal  of 
the  heart — not  outward  attainments  or  privileges — show  the  real 
Christian,^  The  Epistle  of  St.  John  brings  him  mainly  to  the  test 
of  love,  as  the  presiding  and  animating  principle  of  the  heart  and 
conduct. 

1  Gal.  V.  4;  iii.  3.  2  John  vi.  60—66.  3  Luke  xiv.  25—33. 

i  Matt.  vii.  15—23.  xii.  33—35.  s  Luke  xvi.  15. 

6  Rom.  ii.  17-29.  ix.  6,  7.    2  Cor.  v.  17.    Col.  iii.  11. 


THE    FALSE    PROFESSOR.  329 

But  the  false  professor  is  a  very  Proteus,  evading  our  grasp  by  a 
constant  change  of  form.     Yet  if  he  speaks  of  his  comforts^  how 
unhke  the  awakening  and  serious  consolations  of  the  Christian  ! 
There  is  no  dread  of  self-deception,  no  acquaintance  with  his  own 
sinfulness,  no  assault  from  Satan,  because  there  is  no  real  exercise 
of  grace,  or  incentive  to  diligence.     If  he  speaks  of  his  state  he- 
fore  God^  can  he  abide  the  test  of  the  holiness  of  God,  of  the 
"exceeding  breadth"  of  his  law,  with  its  fearful  disclosure  of  his 
utter  depravity  and  defilement  ?     Can  he  bear  to  have  the  detailed 
evidences  of  a  radical  change,  the  indispensable  importance  of  an 
interest  in  Christ,  and  the  solemn  alternative,  of  "  having  the  Spirit 
of  Christ,"  or   "being  none  of  his"* — closely  pressed  upon  him? 
Has  the   awful   consideration — that   if   "  Christ  is  not  in    him," 
"  though  he  speak  with  the  tongues  of  men  and  of  angels,"  he  is 
a  "  reprobate" — ever  led  him  to  "  examine  himself,  whether  he  be 
in  the  faith,  and  to  prove  his  own  self  ?"2     If  he  speaks  of  his 
love,  he  owns  his  obligations ;  but  what  are  his  views  of  the  Di- 
vine excellency  of  the  Saviour  1    Where  is  his  readiness  to  bear  his 
cross,  the  proof  of  delight  in  his  word,  or  of  union  with  his  peo- 
ple ?3     How  often  is  the  Saviour's  merit  made — whether  avowedly 
or  not — a  support  for  a  bold  confidence  in  insensibility  to  all  spirit- 
ual affection  and  Christian  deportment !     And  therefore,  as  the 
sum  of  the  whole  inquiry — "  Every  one  that  loveth  is  born  of  God, 
and  knoweth  God.    He  that  loveth  not,  knoweth  not  God  ;  for  God 
is  love."* 

This  case  is  sometimes  beyond  the  reach  of  ordinary  discern- 
ment. Notwithstanding  all  our  vigilance,  some  counterfeit  coin 
will  pass  for  gold.  Judas  among  the  Apostles,  and  Ananias  and 
others  in  the  Primitive  Church,  are  standing  mementos,  that  it  is 
not  our  prerogative  to  search  the  heart.  The  form  of  godUness 
may  be  maintained  accurate  in  every  feature,  and  complete  in 
every  limb.  Generally  speaking,  however,  there  will  be  some  in- 
consistency betraying  the  self-deceiver,  and  affording  a  handle  of 
conviction  in  dealing  with  him.  Dislike  to  spiritual  religion,  and 
to  conversation  connected  with  it  ]^  prevalent  love  of  the  world  \^ 
and  unsubdued  inveterate  tempers,''  indicate  his  insincere  reception 

1  Rom.  viii.  9.  23  Cor.  xiii.  5. 

3  Maclauriii  admirably  observes,  '  that  the  lively  and  ^^gorous  exercise  of  love  must  be 
judged  of  by  a  better  standard,  than  the  natural  outward  signs  of  inward  emotions,  de- 
pending upon  Constitution  and  other  causes ;  that  a  main  thing,  in  which  its  true  strength 
consists,  is  its  influence  on  universal  holiness  in  practice,  which  is  a  matter  of  great  im- 
portance for  the  discovering  the  delusions  of  self-deceivers.'  Essay  on  Divine  Grace, 
sect.  V.  ^  1  John  iv.  7,  8. 

5  Cant.  V.  7.  6  2  Tim.  iv.  10.  ■>  Gal.  v.  24. 

42 


330  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

of  the  truth.  The  love  of  hohness,  and  the  desire  of  conformity  to 
his  Saviour,  were  never  in  his  aim.  Tlie  truth  was  received  as  a 
speculative  dogma  ;  "  not  in  the  love  of  it."  Being  loosely  held,  it 
was  therefore  ineffectively  applied,  and  (when  inconvenience  w^as 
threatened)  readily  surrendered.  Such  persons  are  the  great  stum- 
bling-blocks to  the  unestablished  Christian — and  not  less  so  to  the 
world.  Their  discovery  should  make  us  cautious  and  slow  in  form- 
ing our  judgment  of  characters  ;  at  the  same  time  not  treating  the 
sincere  with  coldness  and  suspicion. 


v.— NATURAL   AND   SPIRITUAL   CONVICTIONS  .1 

The  power  of  conviction  was  strongly  and  variously  exhibited 
under  the  New  Testament  Ministry.  The  thundering  discourses 
of  John  pierced  the  conscience.  Many  were  interested,  and  par- 
tially reformed.2  Under  our  Lord's  first  sermon,  and  in  the  cases 
of  "  the  sorrowful  young  man,"  and  "  the  chief  rulers,"^  there  must 
have  been  strong  conviction  ;  yet  (as  the  want  of  universal  obedi- 
ence proved)  without  Divine  influence.  The  practical  effects  in 
the  sons  of  Zebedee,  Matthew,  and  Zaccheus  on  the  other  hand,* 
exhibited  spiritual  and  permanent  conviction.  Under  the  Apostolic 
Ministry,  Peter's  hearers,  Cornelius,  Sergius  Paulus,  Lydia,  the 
jailor,  the  Gentile  hearers  at  Antioch  and  other  places,^  showed  the 
fruits  of  spiritual  conviction,  in  faith,  love,  and  universal  holiness  ; 
while  the  frantic  Jews  under  Stephen  and  Paul,  and  trembling  Fe- 
lix,^ displayed  the  power  of  conscience,  overcome  by  the  natural  en- 
mity and  the  love  of  sin.  Few  cases  more  peculiarly  need  (not,  of 
course,  miraculously)  the  gift  of  "discerniug  of  spirits,"  to  distin- 
guish between  awakenings  and  humiliation — between  a  sight  of 
sin,  and  a  loathing  of  its  sinfulness  ;  and  thus  to  determine  the 
character  of  the  conviction,  in  order  to  its  safe  and  successful  treat- 
ment. Its  unsoundness  or  sincerity  will  be  determined — -whether 
it  rest  in  general  acknowledgment,  or  brings  out  detailed  exercises 
of  contrition  ;  Avhether  it  respects  the  misery,  or  the  defilement  of 
sin  ;■''  its  consequences  merely,  or  its  character  ;^  whether  it  springs 
from  fear  of  wrath,  or  regard  for  the  honour  of  God  ;''  whether  it 

1  Halyburton's  Memoirs  may  be  referred  to,  as  giving  the  most  graphical  delineation  of 
the  diversified  and  conflicting  exercises  of  conviction. 

2  Matt.  iii.  1—6.     Luke  iii.  10—14.    John  v.  35.     Mark  vi.  20. 

3  Luke  iv.  22—28,    Matt.  xix.  22.    John  xii.  42,  43. 
i  Matt.  iv.  18—22;  ix.  9.    Luke  xix.  1-10. 

5  Acts  ii.  37—46.     X.  xiii.  12.     xvi.  14,  15,  30^34.     xiii.  44—48.     xiv.  1,  &c. 

6  Ibid.  vii.  54.     xiii.  45.     xxiv.  25.  ^  Gen.  iv.  13,  23,  with  Ezra  ix.  6. 

8  Exod.  ix.  27,  28,  with  Luke  xv.  la  9  1  Kmgs  xxi.  27—29,  with  Psalm  11. 


NATURAL    AND    SPIRITUAL    CONVICTIONS.  331 

extends  to  some  sins,  or  to  all;'  whether  it  is  consistent  with  the 
love  of  sin,  or  producing  abhorrence  of  and  separation  from  it  ,2 
whether  its  influence  is  temporary  or  abiding  ;^  whether  it  repels  us 
from  Christ  in  despondency,  or  leads  us  to  him  in  the  exercise  of 
faith.'*  In  the  early  stages  of  sincerity,  it  is  often  a  mixture  of  le- 
gal and  evangelical  principle,  resulting  more  from  sense  of  sin,  than 
from  apprehension  of  Christ,  and  productive  rather  of  alarm  than 
of  contrition — of  terror  than  of  tenderness  and  love.^  Sell-deceitful- 
ness  never  shows  itself  more  than  in  a  state  of  conviction.  Some 
are  neither  at  ease  in  their  sins,  nor  heartily  seek  for  deliverance. 
Perhaps  they  will  yield  partially  to  the  Gospel ;  but  they  rest  short 
of  a  full  restoration.  In  such  cases  we  must  be  most  careful,  that 
we  do  not  heal  the  wound,  before  it  has  been  searched,  and  probed 
to  the  bottom.^  A  slight  healing  is  the  prelude  to  the  most  fatal 
delusion.  Much  wisdom  however  is  requisite  to  discriminate  the 
true  work  of  God.  If,  indeed,  the  excitement  be  merely  the  irrita- 
tion of  natural  conscience  by  the  law,''  it  will  rest  in  sullen  dissat- 
isfaction, or  in  "  a  form  of  godliness"  without  the  power.  It  must 
therefore  be  kept  alive,  deepened,  alarmed,  and  enlightened  by  close 
statements  of  the  danger  of  yielding  to  the  entanglements  of  unbe- 
lief— of  the  urgency  of  an  immediate  application  to  the  Saviour — 
of  the  self-delusion  and  certain  ruin  of  abiding  under  present  con- 
victions ;  and  at  the  same  time  of  the  assured  acceptance  of  the 
weakest  act  of  faith.  '  Contrition' — as  an  old  writer  observes — '  is 
of  no  force,  unless  there  be  also  faith  in  Christ.'^  The  reception  of 
the  Saviour  is  a  proof  of  spiritual  life  in  conviction,  and  the  spring 
of  its  continued  exercise.  Thus  both  Peter's  and  Steplien's  hearers 
were  pierced — the  former  only  spiritually  changed.  Whatever  feel- 
ing, therefore,  brings  us  to  Christ,  heartily  weary  of  sin,  sensible 
of  danger,  thirsting  for  mercy,  and  anxious  to  walk  by  the  rules  of 
the  Gospel,  is  the  convincing  power — not  of  conscience,  but  of  the 
Spirit  of  God.  But  what  tenderness  is  required,  lest  we  "  break  the 
bruised  reed  !"     Let  the  wide  distinction  between   the  indwelling 

1  Matt,  xxvii.  4,  with  1  Cor.  xiv.  2i.  2  1  Sam.  xv.  30,  with  2  Cor.  vii.  XL 

3  John  V.  35,  with  Acts  ii.  37—47.  ■*  Matt,  xxvii.  5.  with.  Acts  xvi.  30 — 34. 

5  Coiiip.  Acts  ii.  37,  with  Zech.  xii.  10,  as  marking  the  difference  between  legal  and 
evangelical  con\iction.     The  one  precedes,  the  other  follows,  faith. 

6  Nothing  can  be  more  judicious  than  Calvin's  remarks  on  this  point — '  Ubi  homines 
senserint,  quam  graviter  deliquerint,  illic  non  statim  curandus  est  dolor,  qucmadmodum 
impostorcs  dcliniunt  conscientias,  ita  ut  sibi  indulgeant,  et  se  fallant  inanibus  blanditiis. 
Medicus  enim  non  statim  leniet  dolorem,  sed  videbit,  quid  magis  expediat ;  forte  magis 
angebit,  quia  necessaria  erit  acrior  purgatio.  Sic  etiam  faciunt  prophetiE ;  cum  vidont  tre- 
pidas  conscientias,  non  statim  adhibent  blandas  consolationes ;  sed  potius  ostendunt,  non 
esse  ludendum  cum  Deo,  et  solicitant,  sponte  currentes,  ut  sibi  proponant  terribile  Dei 
judicium,  -quo  magis  ac  magis  humilientur.'     In  Joel  ii. 

T  See  Rom.  ni.  8,  11.     1  Cor.  xv.  56.  8  Hemminge's  Method  of  Preaching,  p.  31. 


332  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

and  the  indulgence  of  sin — between  its  occasional  prevalence  and 
its  habitual  dominion — be  accurately  marked  :  nay,  even  the  over- 
ruling of  its  lamented  incursions  in  deepening  the  contrition,  estab- 
lishing the  watchfulness,  exercising  and  strengthening  the  faith,  of 
the  afflicted  penitent.  Let  him  view  the  strong  encouragement  to 
repeated  applications  to  Christ.  If  he  be  really  mourning  over  his 
guilt,  and  desiring  the  pardon  and  love  of  the  Saviour  (a  frame  of 
mind  inconsistent  with  the  least  indulgence  of  sin),  he  has  his 
promise  for  the  rest  of  his  soul.'  In  bringing  his  wants  and  desires 
to  the  Gospel,  he  will  find  increasing  liglit,  consolation,  and  strength, 
for  the  maintenance  of  the  spiritual  conflict,  until  judgment  "  be 
brought  forth  unto  victory."^ 


VI.— THE  YOUNG  CHRISTIAN. 

Judgment,  experience,  tenderness,  and  acquaintance  with  the 
natural  character,  circumstances,  and  habits  of  the  individual, 
must  direct  the  treatment  of  this  most  important  case.  The 
young  Christian  is  awakened  and  excited,  but  very  imperfectly 
enlightened.  There  is  much  self-deception  and  self-righteousness. 
His  repentance  is  sincere,  but  partial;  more  exercised  from  the 
trouble,  than  from  the  sinfulness  of  sin  ;  but  slightly  connected 
with  faith  ;  and  with  little  consciousness  of  the  habitual  back- 
sliding of  the  heart  from  God.  His  faith,  though  genuine,  is 
confused ;  rather  a  feehng  or  a  train  of  feelings,  than  an  influ- 
ential principle ;  associated  with  comfort  rather  than  with  holiness  ; 
its  principle  confounded  with  its  exercise,  or  different  exercises 
mistaken  for  each  other.  Tliere  is  but  little  of  "  knowledge  and 
judgment"^  in  his  love ;  so  that,  though  pleasing  in  its  impres- 
sions, it  is  not  that  uniform  and  powerful  energy  of  self-denial 
and  devotedness,  which  characterizes  the  adult  Christian.  He  has 
many  infirmities  to  exercise  our  forbearance ;  and  many  difficulties 
to  excite  our  sympathy.  Glad  should  we  be,  could  he  reach  at  one 
flight  the  summit  of  perfection.  But  mean-while,  let  us  not,  in  vi- 
olation of  our  Master's  instructions,^  insist  upon  his  maturity. 

As  the  general  rule,  he  must  be  "  fed  with  milk,  not  with 
meat."*  Yet  this  must  include  a  full  and  explicit  exhibition  of 
the  Saviour  in  His  personal  dignity,  in  His  Mediatorial  character. 


1  See  Matt.  xi.  28, 

2  Ibid.  xii.  20.     F( 
ve  to  these  cases,  cc 

3  See  PhU.  i.  9.  *  Matt.  ix.  14—17.  and  Calv.  in  loco.  5  1  Cor.  ill.  2. 


2  Ibid.  xii.  20.     For  some  most  discriminating  views,  and  encouraging  directions,  rela- 
tive to  these  cases,  consult  Bowles'  Past.  Evan,  Lib.  ii.  c.  19.  20. 


THE    YOUNG    CHRISTIAN.  333 

and  ill  His  relation  to  His  people,  that  in  the  simplicity  of  the 
Gospel  he  may  continually  come  to  Him,  "  that  he  may  have  life 
more  abundantly."'  Our  Lord  advanced  the  progress  of  his  dis- 
ciples by  the  gradual  revelation  of  himself  r^  for  doubtless  to  "grow- 
in  the  knowledge  of"  Him,  is  the  most  efficient  means  of  "  grow- 
ing in  grace. "2 

The  conjlict  of  faith  is  a  subject  of  suitable  instruction  for 
this  case.  The  perplexities  of  our  Lord's  disciples  arose  from 
their  indistinct  perception  of  the  character*  and  power  of  faith. 
They  knew  nothing  of  its  power  in  realizing  unseen  help  ;  and, 
connecting  it  only  with  the  sensible  comfort  of  their  Master's 
presence,  they  were  utterly  unprepared  for  any  emergency  in 
his  temporary  absence  from  them.^  And  thus  the  young  Chris- 
tian w^ants  to  be  correctly  informed  in  the  nature  of  faith,  as  an 
habitual  dependence  upon  Christ,  grounded  upon  the  sense  of 
need,  and.  the  Scriptural  \varrant  of  his  power  and  love.  This 
principle  is  perhaps  most  vigorous  in  a  state  of  conflict,^  when 
striking  its  roots  deeper  in  the  heart,  in  humility,  contrition,  and 
self-abasement ;  so  that  spiritual  depression,  (when  not  directly 
arising  from  the  indulgence  of  sin)  is  the  trial  of  its  reality,  and 
the  peculiar  season  for  its  exercise. 

The  true  nature  of  experience  must  he  also  set  out — its  ground 
— the  testimony  of  the  word,  not  an  impression  on  the  mind — its 
principle — faith,  not  feeling — its  evidence — holiness,  not  profes- 
sion. It  is  not  excitement,  which,  originating  in  self,  can  never 
be  permanent ;  but  the  active  exercise  of  dependence  on  Christ. 
Faith  is  the  habit  of  dependence — Experience  is  the  consequent 
habit  of  enjoyment ;  faith  instrumentally  the  life  of  experience. 
As  the  ground  therefore  is  wholly  independent  of  feeling,  and  fixed 
upon  the  perfect  work  and  office  of  Christ  ;*  so  no  set  of  feelings, 
whether  bright  or  clouded,  must  be  suffered  to  remove  the  eye 
from  the  grand  object — the  soul  from  the  one  sure  foundation. 
The  changes  however  in  the  Divine  dispensations,  are  needful  for 
the  trial  of  the  young  Christian's  grace,  and  for  his  establishment 
in  Christ.  Let  him  therefore  in  his  happy  e.rperietice  be  directed 
to  be  thankful,  but  watchful ;  lest  it  become  the  occasion  of  his 
pride,  rather  than  the  matter  of  his  praise  ;  his  security  rather 
than  his  encouragement ;  his  rest  rather  than  his  enjoyment.     In 

1  John  X.  10. 

2  See  Matt.  xvi.  21 ;  xvii.22, 23 ;  and  John  xiv. — xvi.  and  the  Bishop  of  Winchester's 
work,  Ch.  V.  3  2  Peter  iii.  18. 

4  Comp.  Matt.  xiv.  34—26,  and  Mark  ix.  1 4 ;  with  Matthew  xvii.  19,  20. 

5  Job  xiii.  15.  6  See  Heb.  x.  19—22. 


334  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

clouded  experience,  let  him  ask  his  heart — "  Is  there  not  a  cause?" 
Let  him  be  humbled,  not  discouraged — quickened  to  prayer,  not 
hindered  by  unbelief.  Let  him  suspect  his  heart,  not  the  promises 
of  God.  Let  him  see  his  own  weakness  and  unworthiness,  with- 
out forgetting  the  power  and  love  of  his  Saviour.  Let  him  expect  to 
realize  his  confidence  only  in  humility,  self-denial,  love,  separation 
from  the  world  and  general  consistency ;  the  absence  or  deficiency  of 
which  would  cast  a  shade  over  the  genuineness  of  his  faith  in  his 
most  elevated  enjoyment. 

The  nature,  certainty,  and  requisites  of  the  cross,  were  the 
subject  of  our  Lord's  earZy  instructions,^  that  his  disciples  might 
wisely  calculate  the  cost  of  impending  trials— an  admirable  pattern 
for  us,  now  that  the  profession  of  the  Gospel  is  so  often  taken  up  in 
the  dream  of  a  flowery  path !  as  if  the  crown  were  easily  won, 
or  ever  could  be  won,  without  the  daily  cross  ;  or  as  if  there  could 
be  a  moment  for  the  young  Christian,  when  the  denial  of  his  own 
will,  wisdom,  or  lust,  will  not  be  imperatively  called  for.  No  out- 
ward circumstances  of  the  church  can  alter  these  requisitions.  He 
is  not  forced  into  the  service  of  Christ ;  but  if  he  will  be  a  follower, 
these  are  the  terms. ^  He  has  no  reason  to  complain  of  their  strict- 
ness. The  subjugation  of  his  mind  to  the  wisest  regulations ;  the 
loosening  of  his  heart  from  the  world  ;  the  support  of  his  Gracious 
Master ;  and  a  closer  conformity  to  his  spirit  and  example  ;  will 
be  the  happy  and  permaneot  fruits. 

'•  The  /Spirit  of  a  sound  mind"  must  also  be  strongly  inculcated. 
A  defect  in  judgment  is  a  frequent  attendant  upon  the  early  stage 
of  profession.  The  mind  loses  its  balance  under  the  first  influence 
of  a  strong  excitement.  The  affections  are  tumultuous  rather  than 
rational.  Like  "  the  crackhng  of  thorns  under  a  pot,"  they  blaze 
furiously,  but  with  little  heat,  and  speedy  extinction.  Comfort 
rather  than  truth  is  the  object  of  search.  Feeling  is  mistaken  for 
faith — animal  sensations  for  religion,  which  is  too  often  estimated 
by  their  depth  and  variety,  rather  than  by  their  connection  with 
the  holy  character  of  Scriptural  truth.  In  various  ways,  enthusi- 
asm, delusion,  foolish  and  unjustifiable  practices,  often  spring  up 
with  serious  personal  injury,  and  much  to  the  hindrance  and  dis- 
credit of  the  Gospel.  Hours  are  sometimes  wasted,  even  over  the 
Bible,  in  a  superficial  and  irregidar  course,  under  the  mistaken 
conception,  that  not  only  vain  pleasures,  but  solid  pursuits,  and 
even  relative  obligations,  are  inconsistent  with  the  exclusive  claims 
of  God  upon  the  heart.  Thus  one  set  of  graces  is  exhibited  to  the 
1  Matt.  X.  34—39.  2  Matt.  xvi.  24. 


THE    YOUNG    CHRISTIAN.  335 

exclusion  of  others  of  a  diflerent  character,  but  equal  importance  ; 
presenting  a  mis-shapen  figure  in  the  place  of  tlie  symmetry  of 
graces  in  "  the  beauty  of  hohness."  Tlie  watch  needs  a  regulator 
as  well  as  a  main-spring,  to  maintain  that  uniform,  harmonious, 
and  subservient  motion,  which  accurately  represents  the  succession 
of  time.  Holiness  in  its  first  motions  may  be  full  of  heat  and  joy. 
But  we  must  give  it  time  to  settle  into  temper  and  habit — the  got- 
pel  acting  upon  the  whole  man  ;  regulating  every  disposition  by 
its  authority,  and  exercising  it  in  its  due  proportion  and  combina- 
tion ;  thus  introducing  its  subject  into  the  high  privilege  of  "  adorn- 
ingf  the  doctrine  of  God  our  Saviour  in  all  things." 

We  must  also  enforce  the  importance  of  inculcating  subjection 
and  conformity  to  superiors  (ivhether  in  age  or  relative  connec- 
tion) in  all  things  consistent  ivith  the  paramount  authority  of 
God.  Young  Christians  (those  particularly  who  are  young  in  age) 
often  offend  here.  Untempered  zeal  brings  needless  offence  upon 
religion,  and  (as  they  afterwards  discover)  difficulties  into  their  own 
path.  With  a  yielding  character,  firmness  in  withstanding  worldly 
compliances  should  be  urged.  On  a  naturally  firm  temperament, 
submission — especially  to  parents — should  be  pressed  ;  else  a  warm 
zeal  for  God  will  prove  to  be  the  indulgence  of  self-will,  and  im- 
patience of  restraint.  Let  it  be  ever  recollected,  that  nothing  but 
the  positive  obligation  of  a  Divine  command  can  set  aside  the 
deference  so  justly  due  to  parental  authority.  To  preserve  the  just 
equilibrium  in  this  exercise,  as  well  as  to  assist  the  progress  towards 
maturity,  the  counsel  of  a  friend  of  tried  sympathy,  experience, 
and  consistency,  would  be  of  material  service. 

But  after  all— our  watchword  of  counsel,  admonition,  and  en- 
couragement is — "  Press  forward.^''  Let  not  the  novice  satisfy 
himself  with  being  a  sincere  Christian.  Let  him  seek  to  be  an  ad- 
vancing Christian.  Let  him  remember,  that  his  present  attain- 
ments are  but  the  commencement,  and  not  the  finishing,  of  his 
work.  Let  him  constantly  examine  and  exercise  his  faith.  Let 
him  guard  against  neglecting  his  own  heart  in  remissness  or  secu- 
rity ;  against  needless  fellowship  with  the  world ;  inordinate  enjoy- 
ment of  lawful  pleasure ;  neglect  of  the  Word  of  God ;  formality 
in  duty  ;  and  the  power  of  besetting  sins  and  temptations.  Let 
him  enter  upon  the  course  of  holy  violence,  in  the  assurance  that 
the  fruit  of  his  conflict  will  abundantly  recompense  his  toil.'  Let 
him  know,  that  the  privileges,  which  he  had  anticipated  at  some 
indefinitely  distant  period,  were  his  portion  from  the  earliest  dawn 

1  Matt.  xi.  12. 


336  VIEW    OP    THE    CHRISTIAN    MINISTRY  : 

of  his  faith,  as  being  not  attached  to  its  degree.,  but  to  its  sincerity ; 
and  that  his  more  full  apprehension  and  enjoyment  of  them,  so  far 
from  giving  license  to  indolence,  will  furnish  a  fresh  stimulus  for 
renewed  and  increased  exertion.  Forgiveness  of  sin  is  his  present 
possession  ;^  union  with  Christ  is  the  direct  source  of  his  spiritual 
life^ — "  springing  up,"  by  the  power  of  the  Spirit  in  his  heart,  "  unto 
everlasting  life."^  Thus  receiving  the  promise,  the  Author,  the 
earnest,  and  first-fruits  of  salvation — he  "  receives  salvation"'  itself, 
as  '•'  the  end  of  his  faith."* 


VII.— THE  BACKSLIDER.5 

What  Minister  is  not  conversant  with  this  most  affecting  case ; 
connected  with  unsoundness  of  doctrine,  love  of  the  world,  the  in- 
dulgence of  sin,  or  the  neglect  of  prayer  ?  Perhaps  also,  the  power 
of  unbelief,  and  the  want  of  Christian  establishment,  are  causes, 
less  obvious,  but  not  less  frequent  or  injurious.  The  unsettled  pro- 
fessor, unable  to  plead  a  certain  title  to  the  promises  of  support,  is 
paralyzed  in  prayer,  and  left  to  his  own  unassisted  weakness.  His 
comforts  (if  indeed  he  could  speak  of  them)  not  being  built  upon  a 
personal  interest  in  the  Gospel,  were  feelings,  fancies,  delusions — 
not  faith — no  solid  ground  of  support. 

Sometimes  we  find  the  backslider  in  a  hardened  state — flinch- 
ing from  close  dealing — advancing  rapidly  on  the  high  road  to 
apostacy.  Solemn  recollections  (such  as  "  Where  is  the  blessedness 
that  ye  spake  of?"* — Are  the  thoughts  of  eternity  peaceful  ?) — the 
awful  declarations  of  Scripture,''  or  (as  in  David's  case)  a  sudden 
and  unexpected  self-accusation — may  however  produce  conviction.' 
Yet  until  the  man  begins  to  feel  restless  and  miserable,  the  case  is 
hopeless. 

The  convinced  backslider  should  be  treated  as  if  we  really 
grieved  over  him — not  spared,  but  yet  felt  for — his  conscience 
probed,  yet  with  tender  recollection — the  depth  of  his  departure; 
pointed  out,  yet  himself  "  restored  in  the  spirit  of  meekness."''  Thus 
was  the  incestuous  Corinthian  first  handled  with  severity,  in  order 
to  produce  conviction  ;  when  convinced,  sustained  and  confirmed  in 
the  most  tender  regard,  "  lest  haply  such  a  one  would  be  swallowed 

1  1  John  ii.  12.  2  John  xv.  1—5.  3  Ibid.  iv.  14.  ^  i  Peter  i.  9. 

5  The  reader  is  referred  to  a  tract  by  the  late  Andrew  Fuller,  for  the  most  full  and  in- 
structive description  of  this  case,  and  of  the  best  mode  of  treatment.  Compare  also  Black- 
well's  Method.  Evan.  pp.  212 — 223.  See  also  an  admirable  letter  in  Sidney's  Life  of 
Walker,  pp.  286—294.  6  Gal.  iv.  15,  also  iii.  1-4. 

7  Such  as  Prov.  xiv.  14.  «  2  Sam.  xii.  1—13.  9  Gal.  >d.  1. 


THE    UNESTABLISHED    CHRISTIAN.  337 

up  with  overmuch  sorrow,"  and  Satan  should  get  advantage  of  the 
church.i  Let  him  be  exhorted  to  a  diUgent  use  of  means,  and  a 
resolute  abandonment  of  the  ways  which  had  drawn  him  aside. 
Let  him  be  guided  afresh,  as  if  he  liad  never  known  the  way,  to 
the  foot  of  the  cross,  there  to  "  look  on  him,  whom  he  has  pierced, 
and  moiu-n  ;''=^  in  the  assurance,  that  the  same  love  that  pardons 
sins,  "  heals  backslidings."^  Peter's  case  illustrates  the  tenderness 
employed  at  once  to  deepen  conviction,  and  to  complete  the  restora- 
tion.* The  power  of  this  love  will  mark  the  subsequent  character 
with  a  deeper  hatred  of  sin — a  more  contrite  abasement  in  the  rec- 
ollection of  guilt — a  more  careful  circumspection  of  conduct,s  com- 
bined with  a  constant  attention  to  the  means  of  grace,  and  with 
a  hiffher  estimation  of  the  Saviour. 


VIII.— THE  UNESTABLISHED   CHRISTIAN. 

The  shicerity  of  our  Lord's  disciples  was  not  more  evident  than 
their  want  of  establishment  in  faith  and  knowledge.  We  often 
remark  a  similar  defectiveness  among  our  people,  Grace  is  more 
in  the  seed  than  in  the  operation.  It  wants  exercise  to  draw  it  out 
into  practical  influence,  that  love  may  be  more  fervent ;  faith  more 
active  ;  prayer,  if  not  more  frequent,  yet  more  spiritual.  The 
Apostle  did  not  treat  this  case  with  the  soothing  tone  of  sympathy, 
but  with  the  strong  stimulants  of  conviction  and  reproof.*  And  in- 
deed such  professors,  if  they  do  not  actually — at  least  "  seem  to — 
come  short."''  If  they  are  alive,  it  is  a  bare  sickly  existence,  with 
little  power  of  exertion,  or  capacity  for  enjoyment.  If  they  did  not 
undervalue  even  their  scanty  measure  of  progress,  they  would 
reach  forth  for  higher  attainments  and  more  aspiring  hopes.  True 
grace  sets  an  edge  upon  the  appetite,  rather  than  satisfies  it.  But 
where  unbelief  is  faintly  resisted  ;  indolence  substituted  for  exer- 
tion ;  and  they  are  "  lying  on  their  faces,"  instead  of  exercising 
painful  diligence  in  their  work  ;*  "  the  things  that  remain,"  for 
want  of  being  "  strengthened,"  will  be  "  ready  to  die."^  Hence  we 
see  a  narrowness  in  their  charity,  an  unconcern  for  the  spiritual 


1  1  Cor.  V.  1—7,  with  2  Cor.  ii.  1—11.  2  Zech.  xii.  10. 

3  Micah  vii.  18.     Hosea  xiv.  4.     The  whole  book  of  Hosea,  together  with  Jer.  ii. — iv. 
1,  deserves  most  careful  study  for  the  treatment  of  this  case. 
<  Luke  xxii.  61.  62.     Mark  xvi.  7.     John  xxi.  15 — 17. 

5  Comp.  Isa.  xxxviii.  15.     Ezek.  xvi.  63.  «  Heb.  v.  11—14.  '  Ibid.  iv.  1. 

8  Josh.  vii.  18,  with  2  Pet.  i.  5—10.  9  Rev.  iil.  3. 

43 


338  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

wretchedness  around  them,  and  a  lack  of  interest  and  exertion  for 
perishing  souls  and  the  grand  cause  of  Christ. 

Possibly  the  first  impressions  may  have  been  made  rather  by  the 
novelty  than  by  the  direct  power  of  truth.  Hence  the  impulse  to 
shape  a  rehgion  after  our  own  fancy,  instead  of  embracing  the  true 
revelation  of  God — to  live  upon  the  continual  excitement  of  nov- 
elty, in  preference  to  the  old  established  truths.  This  naturally  re- 
sults in  an  imperfect  apprehension  of  the  Gospel,  that  fully  ac- 
counts for  defects  of  Christian  temper,'  as  well  as  for  an  unsteady 
resistance  to  the  world. '^  The  neglect  also  of  the  Ministry  (the  in- 
stitution expressly  ordained  for  the  prevention  of  this  evil^)  issues 
in  a  feeble  and  inconstant  profession.  Perhaps  the  most  effectual 
discipline  for  this  case  is  the  inculcation  of  an  accurate  comprehen- 
sion of  the  whole  compass  of  Scripture,  as  the  grand  means  of  ar- 
riving at  Christian  perfection.*  Favoritism  in  Scripture  is  the 
grand  parent  both  of  heresy  and  instability  of  profession.  The 
word  of  God  loses  its  power,  when  displayed  from  its  position,  dis- 
severed from  its  practical  connexion,  or  when  a  part,  however 
important,  is  taken  for  the  whole.  It  would  be  well  also  to 
set  forth  the  full  glory  of  evangelical  privileges,  not  only  for  the 
consolation  of  the  established,  but  for  the  excitement  and  con- 
viction of  the  indolent.  For,  what  do  they  know  of  being  "  filled 
with  all  joy  and  peace  in  believing  ?"  How  little  comprehension 
have  they  "  loith  all  saints,  what  is  the  breadth,  and  length, 
and  depth,  and  height  of  the  love  of  Christ,"  as  the  medium 
of  being  '■'  filled  with  all  the  fulness  of  God  !"5  Should  we  not 
warn  them  against  resting  in  the  perception  of  truth  without  real- 
izing its  experimental  and  practical  influence  ?  And  should  we 
not  labour  to  stir  up  a  close  self-inquiry,  an  earnest  habit  of  prayer, 
deep  self-acquaintance  and  self-abasement,  increasing  activity  in 
obedience,  and  a  stronger  excitement  to  ascend  the  elevated  sta- 
tions of  faith,  that  they  might  gain  more  extensive,  animating,  and 
heavenly  prospects  ?  Especially  should  we  not  quicken  them  to  a 
more  habitual  contemplation  of  Christ,  as  the  means  of  more  com- 
plete conformity  to  his  image,^  and  a  more  steady  and  enhghtened 
profession  of  his  name.''  Oh  !  let  them  remember  also,  that  it 
is  only  in  the  persevering  exercise  of  faith  and  diligence  that  our 
Christian  privileges  can  be  enjoyed,  or  our  Christian  confidence 
assured^ 

1  Gal.  V.  1—8.  15,  26.  vi.  14.     1  John  v.  4,  5.  2  ibid.  vi.  14. 

3  Eph.  iv.  8— 14.  4  2  Tim.  iii.  16,  17.  s  Eph.  iii.  17—19.  with  Rom.  xv.  13, 

6  2  Cor.  iii.  18.  ^  Heb.  iii.  1.  »  jb.  iii.  6,  14. 


THE    CONFIRMED    AND   CONSISTENT    CHRISTIAN.  339 


IX.— THE  CONFIRMED   AND   CONSISTENT  CHRISTIAN. 

Here  we  find  the  combination  of  Scriptural  doctrine,  holy  privi- 
lege, and  consistent  practice.  The  sum  of  the  prayers  and  exhor- 
tations of  the  Apostles  for  their  converts,  was,  that  their  views  of 
doctrine  might  be  enlarged  ;'  their  sense  of  obligation  more  deep 
and  active  ]^  their  standard  of  profession  more  elevated  ]^  their  en- 
joyment of  privileges  more  exciting  ;^  their  fruitfulness  more  abun- 
dant :*  their  course  of  obedience  more  complete.^  The  Apostle's 
example  directs  us  to  substitute  instruction  in  the  deepest  and  most 
solid  truths,  in  the  room  of  the  elementary  principles  of  the  Gos- 
pel i''  entering  largely  into  the  counsels  of  God  concerning  his  peo- 
ple— the  security  of  his  covenant  on  their  behalf — the  more  full 
exhibition  of  his  perfections  in  the  work  of  their  redemption,  of  the 
office  and  work  of  Christ,  and  of  the  Divine  life  derived  from  him.^ 
By  this  system  of  "  strong  meat"  the  adult  Christian  is  "  nourished 
up  in  the  words  of  faith  and  of  sound  doctrine,"  and  "  his  senses" 
will  be  yet  further  "  exercised"  in  spiritual  discernment.  The  same 
acts  indeed  belong  to  the  young  and  to  the  old  Christian  ;  but  in 
the  latter  they  are  more  grounded  and  solid.  The  ordinances  of 
God  are  attended  by  the  young  with  greater  ardency,  but  from  the 
old  with  deeper  principle.  The  affections  in  the  young  are  more 
vigorous  and  lively.  But  what  is  gradually  lost  in  the  natural  de- 
cay of  their  sensible  operations,  is  abundantly  compensated  in  the 
improvement  of  their  understanding,  resolution,  and  judgment. 
Spiritual  subjects  have  changed  their  seat  in  the  soul.  If  they  are 
less  sensibly  exercised  in  the  afTections  (though  here  it  might 
sometimes  be  well  to  kindle  excitement)  they  are  more  permanently 
fixed  in  the  mind.  The  choice  is  more  settled,  intelligent,  and  uni- 
form. If  there  be  less  of  spiritual  excitement,  there  is  a  deeper  in- 
sight into  spiritual  corruption,  a  deeper  fixedness  of  habit  in  the 
Gospel. 

Apart  from  affliction  (a  most  important  means  of  grace  to  the 
Christian^)  the  active  operation  of  spiritual  life  and  joy  strengthens 
and  establishes  his  daily  progress  heavenward.  His  release  from 
the  dominion  of  sin  ;  his  fellowship  with  Christ  in  his  sufferings, 
death,  and  resurrection,'"  his  continual  view  and  application  of  the 

I  Eph.  i.  17,  18.     Hcb.  v.  12.  2  phil.  i.  9.     1  Cor.  vi.  19,  20.     1  Pet.  i.  14—19. 

3  Col.  i.  9—12.     Phil.  iii.  12—17.  4  Eph.  iii.  14—19.     Heb.  vi.  11. 

5  Phil.  i.  11.     1  Thess.  iv.  1.  6  Heb.  xiii.  20,  21.     2  Cor.  xiii.  9—11. 

7  Heb.  V.  14,  vi.  1—3.  8  lb.  vi.— x.  9  See  John  xv.  2.     1  Peter  v.  10. 

10  Rom.  vi.  1—11. 


340  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

cross,  constrain  him  with  irresistible  and  most  dehghtful  influence. 
"  The  beholding,  as  in  a  glass,  the  glory  of  the  Lord"  prostrates 
his  soul  in  admiring,  adoring,  and  transforming  contemplation.* 
Sinking  in  humihty,  he  rises  higher  and  higher  in  knowledge,  holi- 
ness, and  love.  His  esteem  of  his  Lord  more  deeply  impresses  his 
heart.  He  glows  with  increasing  fervour,  with  more  constant  and 
assured  delight,  with  more  wakeful  and  animating  gratitude.  And 
thus  every  exercise  of  love  brings  out  a  growing  conformity  to  the 
Divine  image.  It  is  difficult  to  turn  to  human  writings  for  a  full 
exhibition  of  this  heavenly  glory.  Mr.  Romaine  has  drawn,  so  far 
as  it  extends,  a  simple  and  beautiful  portrait ;  imperfect  however, 
as  wanting  the  practical  features  of  the  Scriptural  sketch.  Baxter 
has  thrown  out  its  features  with  much  fire,  force,  and  power  of  en- 
chantment ;  but  he  has  often  so  disguised  his  figure  with  his  own 
constrained  feelings  and  metaphysical  trammels,  that  it  seems  like 
an  angel  in  fetters.  Perhaps  Leighton  may  be  said  to  have  given 
the  full  portrait,  both  in  his  writings  and  in  his  character,  with 
as  little  touch  of  human  infirmity,  as  can  be  looked  for,  till  the 
brighter  days  of  the  church. 

Yet  with  this  love,  as  the  grand  material  and  means  of  edifi- 
cation, must  be  combined  a  positive  enforcement  of  Evangelical 
warning.  David  expressly  acknowledged  the  value  of  this  Scrip- 
tural discipline  ;2  nor  did  the  fear  of  legality  deter  the  Apostles 
from  connecting  it,  as  a  part  of  the  Gospel,  even  with  the  fullest 
view  of  the  glories  of  their  Great  Master.^  The  warnings  of 
Scripture  have  indeed  each  their  own  meaning ;  yet  applying  to 
both  classes  of  our  people.  Those  threatenings,  which  to  the 
ungodly  "  work  wrath"  in  the  dread  of  their  enemy  and  judge — 
with  the  righteous,  produce  a  wholesome  fear  of  a  "jealous  God," 
love  for  the  holiness  o£  his  dispensations,^  a  godly  fear  of  sin, 
and  a  quickening  stimulus  to  the  use  of  the  appointed  means 
of  preservation. ^5  A  prominent  display  indeed  of  "  the  terror  of 
the  Lord"  would  savour  of  the  covenant  that  "gendereth  unto 
bondage;"  but  an  exclusive  ministration  of  the  promises  of  the 
Gospel,  blotting  out  all  enforcement  of  its  threatenings,  would 
not  only  incur  the  guilt  of  mutilating  the  word  of  God,  and 
failing  to  "  warn  the  wicked  of  his  way ;"  but  would  deprive  the 
believer  of  a  Divinely-ordained  means  of  his  preservation  and  es- 
tablishment.^ 

1  2  Cor.  iii.  18.  2  Psalm  xix.  11. 

3  See  Heb,  ii.  3—4,  with  chap.  i.     Col.  i.  28. 

4  See  Psalm  cxix.  119,  120.  s  Heb.  iv.  1.  with  iii.  18,  19. 

6  '  Let  not  men  think  themselves  more  evangelical  than  the  Author  of  the  Gospel — 
more  skilled  in  the  mystery  of  conversion  and  edification  of  the  souls  of  men  than  the 


THE    CONFIRMED    AND    CONSISTENT    CHRISTIAN.  341 

The  Apostle's  exhortation  to  the  Hebrews,  furnishes  an  admira- 
ble pattern  of  this  mixed  mode  of  address.  Tiiough  he  styles  them 
— "  holy  brethren,  and  partakers  of  the  heavenly  calling,"  he  does 
not  spare  to  "  rebuke  them  sharply,"  as  "  dull  of  hearing  ;"  even 
setting  before  them  the  doom  of  their  rebellious  forefathers,  and  of 
miserable  apostates  among  themselves,  as  an  incentive  to  that  holy 
fear,  which  is  always  a  necessary  part  of  the  grace  of  perseverance ; 
while  he  concludes  with  expressing  his  good  opinion  concerning 
them,  and  setting  out  the  "  strong  consolation,"'  arising  from  the 
immutable  certainty  of  the  foundation  of  their  hope.'  Thus  the 
dark  ground  occupies  so  large  a  portion  of  the  canvass,  evidently 
with  a  view  of  displaying  more  vividly  the  attractive  glory  of  love 
shedding  its  beams  over  the  gloom.  Thus  also  the  Christian  equi- 
poise is  maintained.  The  balance  of  faith  with  fear  preserves 
each  principle  in  its  due  sphere  of  operation — restrains  the  former 
from  presumption,  the  latter  from  bondage  and  unbelief. 


The  Writer  feels  deeply  impressed  with  the  responsibility  of  this 
individual  and  discriminating  Ministry.  The  recollection,  that  ev- 
ery word  we  speak  to  the  several  classes  has  a  bearing  upon  their 
eternal  state — clothes  it  with  inexpressible  importance,  as  it  respects 
themselves,  our  own  consciences,  and  the  Church  of  God.  Our  of- 
fice acts  ultimately  upon  the  conscience,^  the  various  perplexities 
of  which  require  the  most  skilful  treatment.  For  the  right  inter- 
pretation of  the  mind  of  God,  we  must  not  only  have  learning  in 
Divine  things,  hut  we  must  ourselves  he  Divinely  learned.  For 
how  can  we  know  the  mind  of  God,  but  by  the  unction  and  teach- 
ing of  his  own  Spirit  V^  To  qualify  ourselves  therefore  for  this 
anxious  service — we  need  much  acquaintance  with  the  human 
heart,  and  with  our  own  heart  in  particular — a  deep-searching 
knowledge  of  Scripture — a  careful  stud}'  of  the  best  works  on  cas- 
uistical, and  experimental  divinity^ — most  of  all — a  spirit  of  hura- 

Apostles :  in  a  word,  more  wise  than  God  himself;  wliich  they  must  do,  if  they  neglect 
this  part  of  his  ordinance.  The  hearts  of  believers  are  like  gardens,  wherein  there  are 
not  only  flowers,  but  weeds  also ;  and  as  the  former  must  be  watered  and  cherished,  so 
the  latter  must  be  curbed  and  nipped.  If  nothing  but  dews  and  showers  of  promises 
should  fall  upon  the  heart,  though  they  seem  to  tend  to  the  cherishing  of  their  gracesj  yet 
the  weeds  of  corruption  will  be  apt  to  grow  up  with  them,  and  in  the  end  to  choke  them, 
unless  they  are  nipped  and  blasted  by  the  severity  of  chastenings.  And  although  their 
persons,  in  the  use  of  means,  shall  be  secured  from  falling  under  the  final  execution  of 
comminations ;  yet  they  know  there  is  an  infallible  connexion  signified  in  them  between 
sin  and  destruction  (1  Cor.  vi.  9 — 11);  and  that  they  .nust  avoid  the  one,  if  they  would 
escape  the  other.'     Owen  on  Heb.  ii.  2 — 4. 

1  Heb.  iii.— vi.  2  2  Cor.  iv.  2.  3  Caryl  on  Job  xxxiii.  23.  Comp.  1  Cor.  ii.  10, 11. 

*  In  this  respect  the  study  of  the  Puritan  and  Nonconformist  Divines — Such  as  the 


342  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

ble  and  importunate  prayer  for  constant  and  increased  supplies  of 
"  the  wisdom  which  is  from  above."  Add  to  this — a  knowledge  of 
the  constitutional  temperament  of  the  individuals  is  obviously  most 
important.  A  sanguine  mind  would  give  a  delusive  character  of 
ardour  and  intensity  to  religious  impressions.  A  constitutional  de- 
pression would  obscure  the  symptoms  even  of  a  genuine  work  of 
faith.  An  undue  confidence,  or  backwardness,  would  need  a  differ- 
ent tone  of  address — to  be  restrained,  cautioned,  or  encouraged,  "  as 
the  matter  should  require." 

The  Writer  does  not  pretend  to  have  given  in  this  detail  a  com- 
plete Ministerial  directory.  So  diversified  are  the  features  both  of 
sin  and  grace,  that  no  human  sources  have  ever  furnished  him 
with  rules,  which  did  not  leave  many  cases  unprovided  for.  He 
has  aimed  only  to  sketch  a  few  broad  lines  and  traits  of  conversa- 
tion, which  might  in  some  measure  meet  the  prominent  diflficulties, 
and  be  readily  filled  up  under  Divine  teaching  at  the  moment  of 
emergency.  Experience  shows  us,  that  often  the  most  difficult 
Avork  remains  when  we  have  come  down  from  the  pulpit,  needing 
special  direction  of  prayer,  study,  and  careful  regard  to  our  Mas- 
ter's ministration  for  its  effectual  discharge.  On  one  particular, 
however,  we  cannot  mistake ;  that  to  all,  of  every  class  and  at 
every  stage,  the  attractions  of  the  cross  must  be  unfolded,  and  its 
heavenly  glory  made  intelligible,  for  every  purpose  of  conviction 
and  conversion,  of  instruction  and  sanctification  ;  for  the  estab- 
lishment, comfort,  and  eternal  salvation  of  all  who  are  wilhng  to 
•  receive  it.  It  is  a  grand  specific,  applicable  to  every  variety  and 
complication  of  disease,  equally  powerful  to  break  the  hard  heart, 
or  to  heal  the  broken  heart.  The  timid  or  mistaken  exhibition 
of  it,  is  but  a  feeble  instrument  of  conviction :  while  the  wilful 
disguise  and  misapprehension  of  it  will  be  blasted  with  ineffect- 
iveness.       •  I 

"Morning  Exercises,"  Owen's  and  Flavel's  Treatises,  Baxter's  Christian  Directory, 
Perkins,  Hildersham,  Bolton,  Greenham,  Gurnal — ^will  be  invaluable.  '  Pike  and  Hay- 
ward's  Cases  of  Conscience'  will  be  interesting  to  Ministers,  who  conceive  with  Philip 
Henry — '  That  the  true  learning  of  a  Gospel  Minister  consists  not  in  being  able  to  talk 
Latin  fluently,  or  to  dispute  in  philosophy,  but  in  being  able  to  speak  a  word  in  season  to 
weary  souls.'  Life,  p.  207.  Compare  a  small  work — '  Phihp  on  Cliristian  Experience,' 
also  Walker's  Life,  pp.  22 — 46. 


VISITATION    OF    THE    SICK.  343 


CHAPTER  III. 

THE    VISITATION    OF    THE    SICK. 

This  Divinely-appointed  work' — often  the  only  kind  office  that 
we  can  do  for  our  people — is  a  Ministry  of  special  responsibility. 
God  himself  is  the  Preacher,  speaking  more  loudly  and  directly  to 
the  conscience  than  the  mere  voice  of  man.  Our  work  therefore, 
is  to  call  attention  to  the  speaking  voice  of  this  Divine  rod.^  Again, 
in  the  sinner's  contact  with  '  Death — that  terrible  and  thundering 
Preacher,'^ — a  deeper  impression  is  sometimes  made  in  the  sick 
chamber,  than  in  the  pulpit.  Most  of  all  at  this  crisis,  the  con- 
science is  more  or  less  awakened — the  need  of  a  Refuge  is  acknowl- 
edged— the  prospect  of  eternity  without  it  is  dreaded.  How  golden 
the  opportunity  to  set  forth  our  Saviour,  in  every  office  suitable — 
in  every  offer  of  his  grace  so  free,  so  encouraging  ! 

Neglect  or  error  therefore  in  this  Ministration,  involves  conse- 
quences far  more  responsible  than  medical  inattention  or  unskilful- 
ness — the  trifling  with  the  salvation  of  immortal  souls.  '  This  in- 
tolerable defect  in  Ministers'  (as  an  old  Writer  observes)  '  never 
shows  itself  more  shamefully,  or  with  greater  hurt,  than  when  men 
have  need  of  spiritual  help,  at  the  hour  of  death,  or  in  the  tim©  of 
great  affliction.'*  '  Opiate  divinity'^  is  too  ofteh  administered  to 
slumbering  souls,  instead  of  the  awakening  excitements  of  anxious 
alarm.  Perhaps  no  where  are  our  faith  and  seriousness  more  pam- 
fully  exercised  ;  and  no  where  do  we  realize  more  sensibly  the  im- 
portance of  "rightly  dividing  the  word  of  truth."  The  temper  of 
the  individual  (who  sometimes  hates  the  remedy  more  than  the 
disease,)  and  the  fearful  mischiefs,  which  might  result  from  a  small 
error  in  his  treatment,*  add  much  to  the  difficulty  ;  so  that  (as 
seems  to  be  intimated)  it  is  "  one  among  a  thousand,"  that  may 
peculiarly  excel  in  this  work.'' 

The  promiscuous  use  of  a  general  form  cannot  be  recommended.^ 
The  67th  Canon  determines  the  use  of  the  appointed  service, '  as 

1  James  v.  14.  2  See  Micah  vi.  9.  3  Bishop  Hopkins. 

•*  Marbury's  Exposition  of  Psalm  xxxii.  5.  Augustine  calls  such  Ministers  desolators, 
instead  ofconsolators.  The  strict  law  of  the  Scotch  Kirk  punishes  habitual  negligence  in 
his  visitation  by  deposition.  Smith's  Lectures,  xxiv.  We  need  scarcely  observe,  that 
this  obligation  includes — 'not  visitina  barely,  when  one  is  sent  for:  he  is  to  go  as  soon 
as  he  hears  that  any  of  his  flock  are  ill.'  Burnet's  Past.  Care,  ch.  viii.  Compare  Ezek. 
xxxiv.  24.  5  Winchester's  Ser.  p.  81.  6  In  medicina  nihil  exiguum  est.  Galen. 

7  See  Job  xxiiii.  22,  23.  8  See  Isaiah  xxviii.  27. 


344  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

the  Preacher  shall  think  most  needful  and  convenient' — a  wise  and 
necessary  discretion,  since  (whatever  be  its  excellence)  it  partakes 
of  the  disadvantage  of  '  not  being  particular  enough  for  each  sever- 
al occasion.'! 

It  would  be  impossible  to  give  general  rules  for  difficult  cases ;  of 
which,  when  they  come  before  us,  we  can  scarcely  judge  with  any 
certainty,  and  our  judgment  is  determined  by  a  very  small  matter. 
We  only  mention  a  few  hints  ; — as  first —  The  duty  of  weighing 
our  words,  with  much  j^reviotis  meditation  and  prayer.  The 
case  too  often  meets  us  in  the  regular  routine,  and  is  counselled 
only  by  the  suggestions  of  the  moment.  '  It  is  rather  strange'  (as 
Ostervald  remarks)  '  that  Ministers  should  take  so  much  pains  to 
prepare  their  discourses  for  the  pulpit,  and  take  so  little  pains  to 
prepare  for  what  they  should  say  to  the  sick,  or  how  to  conduct 
their  visits  to  them,  though  it  is  one  of  the  most  difficult  and  im- 
portant offices  in  the  Ministry.'  Habitual  readiness,  without  much 
considerate  and  prayerful  exercise,  will  afford  no  warranted  expecta- 
tions of  the  Divine  blessing. 

We  must  approach  the  sick  in  the  garb  of  a  friend.  Our  aim 
(unhke  that  of  the  medical  attendant,)  is  often  unconnected  in  his 
mind  with  any  definite  prospect  of  benefit.  It  is  more  necessary, 
therefore,  that  we  should  enter  fully  into  his  case — that  our  spirit, 
manners,  and  voice  should  exhibit  manifest  sympathy — like  our 
Master,  when  he  stopped  the  bier  at  the  gate  of  Nain,  and  wept  at 
the  tomb  of  Lazarus.^  Nothing  more  successfully  engages  confi- 
dence, than  when  the  official  garb  shows  "  a  brother,  that  is  born 
for  adversity.'* 

We  should  endeavour  to  obtain  ati  accurate  knowledge  of  the 
case.  And  here  the  vast  variety  of  cases  (each  of  them  having 
some  distinguishing  characteristic)  and  the  great  mixture  and  com- 
bination found  in  each,  even  when  its  proper  individuality  is  ascer- 
tained, present  no  small  difficulty.  This  establishes  the  importance 
of  general  visiting,  in  order  to  gain  the  necessary  knowledge.    The 

1  Bishop  Wilkins'  Gift  of  Prayer,  p.  I'G.  Indeed  the  service,  as  presuming  the  sick 
person  to  be  a  penitent,  is  obviously  inappropriate  to  the  melancholy  multitude  of  cases  of 
an  opposite  description;  so  that  (as  Bishop  Barrington  justly  observed)  'in  many  cases 
the  funeral  service  might  be  used  with  almost  as  much  propriety  as  the  office  for  the  sick.' 
Charire,  1797,  p.  31.  Bishop  Horsley  gives  the  same  judgment  on  the  exclusive  use  of 
the  service.  Charges,  p.  153.  Much  edifying  use  may  however  be  made  of  it,  where 
suitable.  The  Absolution  in  this  service  appears  to  be  a  matter  of  unreasonable  objection. 
As  connected  with  confession  of  sin,  it  is  restricted  to  sincere  penitents.  In  the  letter 
therefore  it  is  the  authoritative  declaration  given  on  earth  in  our  Master's  name,  and 
which,  so  far  as  it  is  given  according  to  his  viind,  will  be  ratified  in  heaven.  See  John 
XX.  22,  23.  2  Cor.  ii.  10.  aipedri(TCTai.  James  v.  15.  In  substance,  it  is  only  the  solemn 
judgment  by  which  we  are  accustomed  in  the  name  of  Christ  to  assure  the  confidence  of 
many  doubtful  and  fearful  believers. 

2  Luke  vii.  12,  13.    John  xi.  35.  3  Prov.  xvii.  17. 


VISITATION    OF    THE    SICK.  345 

physician  cannot  prescribe  without  feehng  the  pulse,  ana  enquiring 
concerning  the  diet  and  habits  of  Ufe.  He  takes  pains  to  conv^erse 
with  friends,  and  gains  his  information  from  every  quarter.  Thus 
must  we  prudently  gather  from  the  best — and,  as  far  as  possible, 
from  Christian  sources. 

In  the  treatment  of  the  case,  we  should  endeavour  to  bring  out 
some  of  the  diversified  applications  of  Scripture  according  to  the 
symptoms  evolved  for  oiu'  direction.  The  Psalms  are  peculiarly  suit- 
able from  their  simplicity  of  language  and  sympathy  of  feeling  ;  and 
especially  as  furnishing  matter  and  moulding  for  prayer,  both  for 
and  with  the  sick  person.  Our  Lord's  conversation  with  Nicode- 
mus  eml^races  the  two  main  points  for  the  instruction  of  the  igno- 
rant and  careless — the  necessity  of  the  change  of  heart,  and  faith 
in  Christ — the  Avork  of  the  Spirit,  and  the  work  of  the  Saviour.' 
His  subsequent  discourse  to  the  multitude  is  universally  applicable, 
as  marking  the  freeness  of  the  Gospel,  for  the  encouragement  of  the 
sinner;  and  its  spirituality,  for  the  conviction  of  the  self-righteous.'^ 
His  closing  discourses  to  his  disciples  are  fraught  with  consolation 
and  support  to  the  penitent  and  established  Christian.^  The 
Epistles  furnish  equal  variety  of  suitable  instruction.  Sometimes  it 
may  be  advisable  to  take  a  whole  book,  or  several  connected  chapters, 
to  give  a  comprehensive  view  of  evangelical  truth.  If  this  become 
too  general  and  pointless,  we  might  combine  some  detached  portions, 
that  admit  of  a  more  close  and  particular  application.  Every  passage 
brings  out  some  exhibition  (more  or  less  direct)  of  Christ.  He  is 
the  centre  of  all — "  the  way,  the  tmith,  and  the  life,"  in  all  and  in 
each.  We  may,  therefore,  easily,  from  him,  put  the  several  parts 
together,  and  enlarge  on  each  separately  to  any  extent ;  aiming  to 
appropriate  suitable  texts  to  the  main  features  of  the  case.  The 
Creed,  or  some  other  part  of  the  Service  of  the  Visitation  of  the 
Sick,  might  be  drawn  out  into  a  simple  and  detailed  system  of  in- 
struction and  examination.  Something  from  the  person's  own 
mouth  will  give  the  most  pointed  ground  of  our  address ;  while  a 
few  kind  and  confidential  enquiries  often  will  engage  his  confidence, 
and  draw  out  some  close  and  awakening  recollections  on  the  state 
and  prospects  of  his  soul.  In  doubtful  cases  we  may  profitably 
advert  to  these  enquiries  ;  adding  our  plain  and  serious  view  of  his 
state  ;  and  leading  him  to  earnest  prayer  for  increasing  self-ac- 
quaintance. 

The  treatment  of  cases  will  often  exercise  "  long  patience."     A 
cold  unmeaning  assent  may  meet  us  from  day  to  day — perhaps 
1  John  iii.  1—21.  2  ibid.  vi.  25—65;  3  Ibid,  xiv.— xvi. 

44 


346  VIEW    OF    THE    CHRISTIAN    MINISTRY  I 

from  month  to  month.  Here  we  must  vary — not  the  truth,  but 
the  medium  of  its  presentment — such  as  a  word  casually  dropped 
— a  tract  left  behind  us — occasional  visits  rather  of  a  familiar  than 
of  an  official  character.  Yet  the  constant  effort  to  "  bring  forth 
new  things"  may  partake  too  much  of  human  wisdom.  The  un- 
varying repetition  of  the  "  old"  statement  has  generaUy  proved  as 
."  the  waters,  that  wear  the  stones.'"  Legal  expressions  in  com- 
mon use  must  often  be  tried  by  the  standard  of  their  own  imper- 
fect mode  of  communication,  rather  than  by  the  rules  of  strict 
accuracy. 

No  regulations  ca7i  prescribe  the  precise  measure  of  attend- 
ance upon  the  sick.  Imminent  danger  demands  our  constant 
care.  The  nearness  of  eternity  gives  an  infinite  moment  to  every 
opportunity  of  instruction.  Yet  in  other  cases,  frequent  visits 
should  not  ordinarily  be  long.  In  cases  of  peculiar  repulsiveness, 
some  intermission  would  be  advisable — watching  however  unex- 
pected openings,  and  important  emergencies.  The  time  also  of 
visiting  may  vary.  Sometimes  regularity  is  desirable,  often  inex- 
pedient ;  customary  attendance  usually  losing  something  of  its 
impressiveness.  A  system  without  a  system  is  generally  to  be  pre- 
ferred— ^perseverance  and  watchfulness  rather  than  exactness — 
under  all  circumstances,  however,  considering  the  convenience  of 
the  sick.  None  of  us,  we  presume,  will  restrict  our  attendance  to 
cases  of  spiritual  indulgence  and  refreshment.  The  more  unfa- 
vourable cases,  if  less  exciting,  will  eventually  be  found  not  the  less 
profitable  department  of  our  visitations,  in  the  exercises  of  compas- 
sion, self-denial,  and  dependence  on  Divine  aid  ;  and  in  the  cheer- 
ing encouragement  of  the  proffer  of  a  free  salvation  to  those,  who 
are  "  ready  to  perish." 

The  importance  of  Ministerial  faithfulness  cannot  be  too 
highly  estimated.  This  is  not  a  time  for  common-place  topics  of 
trifling,  or  for  "  prophesying  smooth  things."  The  emaciated  coun- 
tenance of  ihe  sufferer,  the  symptoms  of  death,  mourning  relations 
around,  call  indeed  loudly  for  tenderness.  But  love  to  the  immor- 
tal soul,  and  intense  interest  in  its  eternal  destiny,  call  louder  still 
for  fidelity  of  treatment.  Our  first  concern  must  be,  to  be  plain, 
and  studiously  faithful  in  our  exhibition  of  truth.  We  have  a 
great  temptation  from  the  sufferer's  willingness  to  be  deluded,  his 
greedy  desire  for  comfort,  and  from  the  false  tenderness  of  his  mis- 
guided friends.'^     But  unfaithfulness  is  to  undo  our  own  souls  no 

1  See  Job  xiv.  19. 

2  '  Our  chief  danger  in  the  present  age  seems  to  be  in  erring  on  the  side  of  candor  and 
complaisance,  and  not  dealing  with  mankind  with  sufficient  plainness  and  fidelity.    Many 


VISITATION    OF    THE    SICK.  347 

less  than  his.'  Silence  is  cruelty.  For  the  knowledge  of  his  real 
condition  either  way  is  for  his  advantage — that  he  may  enjoy  the 
comfort  of  iiis  soundness,  or  be  saved  from  the  certain  ruin  of  his 
own  dehision.  '  While  you  are  tender,  therefore,'  (Mr.  Mason 
charges  us)  '  be  sure  to  be  faithful,  and  have  respect  to  the  appro- 
bation of  your  conscience  afterwards.  Remember  that  you  are  a 
Minister  of  the  Gospel ;  and  must  not  sacrifice  the  cause  of  truth 
and  godliness  to  a  false  shame  or  tenderness.'*^  We  must,  how- 
ever, like  skilful  physicians,  mingle  emollients  with  corrosives  :^  la- 
bouring to  work  a  solid,  not  a  sudden  cure  :  and  never  causing 
pain,  but  from  the  necessity  of  tlie  case,  and  with  the  purpose  of 
efiecting  a  radical  cure.  The  charge  of  harshness  will  then  reflect 
upon  our  message,*  not  upon  the  delivery  of  it ;  while  our  full  dis- 
play of  the  encouragement  and  invitations  of  the  Gospel,  will  prove, 
that  we  only  pointed  out  the  danger,  to  save  the  sinner  from  ruin ; 
and  to  set  before  him  a  sure  and  eveilasting  refuge. 

Nor  must  we  forget  to  insist  upon  the  love  of  him  that  afflicts. 
Here  we  see  that  clear  view  of  that  paternal  character  of  God,'' 
which  sustained  the  Redeemer's  soul  in  his  bitterest  moments  of  suf- 
fering.' It  is  a  Father's  love  that  strikes,  in 'order  to  humble  his 
rebellious  child ;  and  that  supports  his  humbled  child  with  such 
sustaining  peaceful  joy,  that  he  kisses  the  rod,  while  it  is  in  the  act 
of  smiting  him  ;  and  feels  that  comfort  in  the  endurance  of  afflic- 
tion, which  he  had  anticipated  in  his  removal.  Here  then  we  must 
point  out  the  reason  of  affliction — "  not  without  necessity"^ — 
"coming  not  from  the  ground,"  but  from  the  good  providence  of 
God^ — its  end — for  the  trial  of  faith,  and  the  glory  of  the  Saviour' 
— its  duties — self-inquiry,'"  watchfulness,"  faith,'^  submission,'^  and 
thankfulness'* — its  fruits — the  removal  of  sin, '^  the  humbling  of  the 
soul,'*  the  loosening  of  the  heart  from  the  world,''''  a  larger  spirit  of 
supplication,'^  the  establishment  of  Christian  assurance,'^  and  joy- 

of  my  people  have  died,  with  whom  my  conscience  has  afterwards  accused  me  of  not  deal- 
ing so  plainly  as  I  should.' — Orton's  Letters  to  Dissenting  Ministers,  i.  59,  60.     Melius 
est  cum  severitate  diligere,  quam  cum  lenitate  decipere.     Augustine. 
'  Ezek.  xxxiii.  8. 

2  Student  and  Pastor.  By  the  author  of  the  celebrated  treatise  on  Self-Knowledge,  p. 
114 — a  work  with  many  serious  hints  upon  the  ministry.  Its  scanty  and  defective  views 
of  Christian  doctrine  have  been  lately  Socinianized  by  the  editorial  labours  of  Dr. 
Toulmin. 

3  For  specimens  of  this  healing  exercise  of  faithfulness,  see  1  Sam.  xii.  20 — 22.  Ezra 
X.  2.     See  some  valuable  hints  in  Cecil's  Remains — '  On  visiting  Death-beds.' 

4  See  Mark  ix.  41 ;  xvi.  16.     Comp.  Lam.  iii.  22 — 33. 

5  Psalm  ciii.  13,  with  Heb.  xii.  5 — 11.  6  Matt.  xxvi.  39,  i2.     John  xviii.  11. 
7  1  Pet.  i.  6,  7.                         8  Job  v.  6.     Matt.  x.  30.  »  1  Pet.  i.  7. 

w  Job  X.  2,  n  Hab.  ii.  1.  '2  Job  xiii.  15, 

13  Lev.  X.  3.     1  Sam.  iii.  18.  2  Kings  xx.  19.   Psalm  xxxix.  9.  '«  Job  i.  21. 

15  Isaiah  xxvii.  9.  is  2  Chron.  xxxiii.  12.  '''  Eccles.  i. 

18  Psalm  1.  15.  19  Zech.  xiii.  9. 


348  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

ful  anticipation  of  the  heavenly  inheritance.'  "  In  a  weanedness 
of  soul"  and  a  cheerful  suffering  spirit,  the  full  blessing  of  this  visit- 
ation of  love  will  be  realized. 

It  is  of  infinite  moment  to  make  Christ  the  sum.  of  our  in- 
structions to  the  sick.  This  indeed  is  the  specific  object  of  our 
commission  ;  as  the  "  Interpreter"  of  these  painful  dispensations,  to 
exhibit  the  "  uprightness  of  God"  in  punishing  and  pardoning  sin 
— "  having  found  a  ransom  ;"  and  thus,  as  in  the  camp  of  Israel,  to 
lift  up  the  brazen  serpent,  with  the  warrant  and  inscription — 
"  Look  and  live."^  This  is  the  only  gospel  for  the  sick  chamber. 
To  tell  the  impotent  man  to  labour  for  heaven  by  his  own  works, 
is  like  mocking  the  misery  of  the  wounded  Israelite,  by  calling  him 
to  his  work.  He  noip,  perhaps,  for  the  first  time,  feels  his  impo- 
tence. To  work  therefore,  is  to  despair.  But  point  his  eye  to  the 
pole — and  it  is  "  life  from  the  dead."  And  here  the  simplicity  of 
our  work  greatly  assists  us.  Unlike  the  physician,  we  have  only 
one  remedy  of  diversified  appUcation,  but  equally  adapted  to  all,  for 
conviction,  life,  consolation,  holiness.  We  use  indeed  the  law — not 
as  Ministers  of  the  law — but  as  "a  schoolmaster  to  bring  to 
Christ"' — not  however,  keeping  back  the  Gospel  till  the  law  has 
fully  done  its  work  ;  but  setting  out  the  Divine  physician,  in  order 
to  show  the  sinner  his  desperate  disease,  and  to  excite  his  desires, 
and  soften  his  heart  for  an  immediate  application  for  healing. 
Thus  we  proclaim  an  open  door  under  the  most  desponding  cir- 
cumstances^— invitation  to  all — discouragement  to  none — security 
to  the  people  of  God.^  All  instruction  is  essentially  defective,  that 
is  not  grounded  upon  this  free  and  full  display  of  the  Gospel,  which 
furnishes  the  only  effectual'  principle  of  holiness,  in  bringing  us  into 
union  with  God,  and  conformity  to  his  image. 

We  cannot  forbear  to  remark  the  comfort  of  going  to  the  sick 
only  as  the  Lord's  instruments.  This  is  the  warrant  of  our  com- 
mission— "  Messengers" — sent  by  God  for  this  express  purpose. 
What  a  relief  from  that  excessive  anxiety,  which  often  hinders  the 
freedom  and  cheerfulness  of  our  spirit !  And  what  a  warrant  to 
pray  in  faith  for  God's  power  in  his  own  ordinance  ;  which,  like 
every  Divine  institution,  carries  a  promise  with  it ;  the  pleading  of 
which,  and  the  benefit  resulting  therefrom,  are  hindered  only  by 
our  own  unbelief ! 

1  Ps.  Iv.  6 — 8.  2  Cor.  iv.  17,  18 ;  v.  1,  5.  See  Archbishop  Laud's  Manual  of  Prayers 
in  Stearne's  Tractat.  de  "Visit.  Infirm.  Clergyman's  Instructor,  p.  392.  Cradock's 
Knowledge  and  Practice  (ch.  xxix.)  gives  a  full  and  edifying  view  of  this  subject. 

2  Job  xxxiii.  23,  24.     John  iii.  14,  15 ;  xii.  32.     Isaiah  xlv.  22.  3  Gal.  iii.  24 
4  See  Acts  viii.  22.     Isa.  xliii.  24,  25.     Hos.  xiii.  9.                    5  See  John  vi.  35—37. 


VISITATION    OF    THE    SICK.  349 

We  recommend,  as  a  general  rule,  to  conclude  our  visits  to  the 
sick  with  short  but  solemn  prayer,  moulding  tlie  precise  petitions 
most  suitable  to  his  circumstances  and  spiritual  condition.  His 
case  may  not  always  admit  of  the  act  of  prayer.  Sometimes  how- 
ever, Scripture  prayerfully  expounded,  or  ejaculatory  petitions  min- 
gled in  the  course  of  conversation,  will  be  an  acceptable  means  of 
supplication  according  to  the  spirit  of  the  Scriptural  rule,  and  with 
a  promise  of  spiritual,  if  not  of  temporal  benefit.^ 

We  need  scarcely  observe  the  pecidiar  caution  requisite  in 
administering  the  sacrament  to  the  sick.  While  to  the  Chris- 
tian pilgrim  it  may  be  the  true  viaticum  for  the  last  stage  of  his 
journey  ;  by  formalists,  and  even  by  the  careless,  '  it  is  desired,  as 
the  passport  on  the  road  to  heaven,  which  they  expect  will  answer 
their  pvupose  at  once.'-  A  familiar  exposition  of  John  vi.  is  the 
best  preparation  for  its  reception  ;  not  as  enforcing  the  obligation 
of  the  commemorative  command  (to  which  there  was  no  immediate 
reference  ;)  but  as  illustrating  the  nature  and  operations  of  that 
faith,  which  alone  qualifies  the  conmiunicant  to  "  discern  the  Lord's 
body." 

We  must  not  forget  the  instruction  of  the  attendants^  which 
indeed  is  often  a  most  important  medium  of  indirect  address  to  the 
sick.  How  impressive  is  the  scene  before  their  eyes,  in  the  vivid 
picture  of  the  consequences  of  sin,  the  vanity  of  the  world,  the 
nearness  and  unspeakable  importance  of  eternity,  and  of  an  instant 
preparation  for  it !  We  must  inculcate  their  immense  responsibil- 
ity, to  add  the  care  of  the  sick  man's  soul  to  the  care  of  his  body  ; 
to  keep  off  the  too  successful  diversion  of  impertinent  topics  ;  to 
improve  seasonable  opportunities  of  reading  or  instruction  :  and  to 
seek  in  special  prayer  a  permanent  blessing  both  upon  him  and 
upon  themselves. 

Nor  must  we  omit  the  convalescent  iii  our  consideration. 
Bishop  Burnet  advises  to  exact  from  the  sick  solemn  promises  of 
renovation  of  life  in  the  event  of  their  restoration.^  Our  future 
Ministry  to  them  will  be  setting  home  these  sick-bed  engagements 

'  See  James  v.  14 — 16. 

-  Stonehouse's  Sick  Man's  Friend — a  work  of  defective  Christian  doctrine,  but  of 
much  valuable  practical  detail,  chiefly  compiled  from  Doddridge,  Mason,  and  others. 

3  In  every  thing  that  a  Minister  says  to  a  sick  person,  he  ought  to  keep  three  things 
steadily  in  view ; — the  influence  which  it  may  have  on  the  person,  if  dying — the  influence 
which  it  may  have  on  him,  if  he  recover — and  the  influence  it  may  have  on  persons  in 
health  who  are  about  him.'  Gerard's  Pastoral  Care,  p.  168 — a  sensible  and  serious 
work ;  but  for  the  most  part  unconnected  with  an  elevated  standard,  and  with  Evangelical 
motives. 

4  Past.  Care,  ch.  viii.  Compare  Stearne's  Tractatus,  ut  supra — a  treatise  with  most  ad- 
mirable systematic  rules ;  but  with  an  almost  total  destitution  of  enlivening  views  of  the 
gospel.  -Clergj'man's  Instructor,  p.  408. 


350  VIEW    OP    THE    CHRISTIAN    MINISTRY: 

for  their  constant  remembrance,  but  yet  in  the  deepest  sense  of  their 
utter  helplessness,  and  entire  dependence  on  the  strength  of  Christ. 
To  each  of  them  we  might  say — "  Behold,  thou  art  made  whole  ; 
sin  no  more,  lest  a  worst  thing  come  upon  thee.''^  To  all  we* 
should  recommend  daily  application  of  the  lessons  which  they  have 
learned  in  this  school  ]^  daily  prayer  to  keep  ahve  the  teaching  of 
the  Spirit  in  their  seasons  of  affliction  ]^  daily  recollection  of  their 
peculiar  trials  ;*  daily  renewal  of  their  sick-bed  vows  ;5  and  daily 
"  remembrance"  of  "  them  that  are  in  adversity,  as  being  them- 
selves also  in  the  body."® 


CHAPTER  lY. 

PASTORAL    MINISTRY    OF    THE    YOUNG. 

To  the  intelligent  Christian,  anxiously  rejoicing  in  the  growing 
prospects  of  the  Church,  no  sight  is  more  full  of  life  and  promise, 
than  that  of  the  Pastor  folding  the  lambs  of  the  flock  in  the 
"  green  pastures,  and  beside  the  still  waters"  of  the  Gospel  of  peace. 
'  My  first  and  greatest  success'  (says  Baxter)  '  was  upon  the  youth  ; 
and  so  it  was  that  when  God  had  touched  the  hearts  of  the  young 
with  the  love  of  goodness,  and  dehghtful  obedience  to  the  truth  ; 
in  various  instances  their  friends,  their  fathers,  and  their  grand- 
fathers, who  had  grown  old  in  an  ignorant  and  worldly  state,  did 
many  of  them  fall  into  a  hking  and  loving  of  piety,  induced  by 
their  love  to  their  children,  who  now  appeared  so  much  wiser  and 
better,  and  more  dutiful  to  them.'^  So  sensible  was  Dr.  Doddridge 
of  the  importance  of  this  work,  that  he  resolved  at  his  entrance 
into  the  Ministry — '  I  will  often  make  it  my  humble  prayer,  that 
God  would  teach  me  to  speak  to  children  in  such  a  manner,  as 
may  make  early  impressions  of  religion  upon  their  hearts.'^  The 
pecu'iar  encouragement  of  this  "morning  seed-time"  is  tlius  beauti- 
fully set  forth — '  This  is  perhaps  the  most  delightful  of  all  the  Min- 
ister's labours.  He  has  indeed  ignorance  to  contend  with  ;  but  ig- 
norance is  more  easily  overcome,  than  that  worse  knowledge  of 
"  the  counsels  of  the  ungodly,"  which  commonly  belongs  to  more 

1  John  V.  14.  2  Psalm  xcii.  12.     cxix.  67,  71,  75. 

3  Isaiah  Ixiii.  15—19;  Ixiv.  1.  4  Lam.  iii.  19— 21. 

5  Psalms  ciii.  cxvi.  ^  Heb.  xiii.  3. 

'  Introduction  to  his  Compassionate  Counsel  to  Young  Men. 

8  Orton's  Life  of  Doddridge,  ch.  v. 


PASTORAL    BIINISTRY    OF    THE    YOUNG.  351 

advanced  years.  He  has  evil  to  encounter  ;  but  it  is  the  evil  of 
nature,  not  yet  rendered  obstinate  by  habit ;  of  vicious  propensities, 
not  yet  strengthened  by  indulgence,  till  the  attempt  to  eradicate  is 
UPthing  less  than  the  "plucking  out  a  right  eye,  or  the  cutting  off 
a  right  hand." — All  reason,  all  experience,  all  Scripture,  concur  in 
this — "  In  the  morning  sow  thy  seed."  Often  has  it  sprung  up, 
and  brought  forth  the  fruits  of  grace,  when  it  had  seemed  to  out- 
ward eyes  to  have  been  choked  with  tares. '^ 

The  general  responsihility  of  this  Ministry  is  of  the  highest 
moment.  It  concerns  the  parents  of  the  next  generation  ;  and — 
according  to  the  profound  remark  of  Bishop  Butler — '  every  succes- 
sive generation  is  left  in  the  ordinary  course  of  Providence  to  be 
formed  by  the  preceding  one.'^  '  Knowledge'  in  the  present  age  in- 
deed is  '  power' — of  the  best  or  the  worst  character,  according  to 
the  direction  and  controul  given  to  it.  Truly  are  "  the  children  of 
the  youth"  in  this  eventful  day  ".as  arrows  in  the  hands  of  a 
mighty  man"^ — instruments  of  the  most  important  good,  or  of  the 
most  frightful  evil.  For  their  beneficial  direction,  all  the  schemes 
of  human  wisdom  (such  as  mechanic  institutes,  or  schools  for  use- 
ful knowledge,  dissevered  from  Christian  principles)  are  palpably 
inefficient.  The  only  knowledge  that  tells  upon  the  mass  of  our 
population  is  that  which  is  impregnated  with  the  doctrine  of  the 
Gospel.  All  besides  is  morally  poweiiess  as  a  skeleton  to  start  into 
life  and  motion,  and  perform  the  exercises  of  a  man. 

But  the  Ministers  of  the  Establishment  have  a  special  respon- 
sibility in  this  matter.  Well  does  it  become  them  to  look  care- 
fully to  their  anxious  work — lest  haply  "  the  arrows"  just  alluded 
to  should  be  hereafter  misdirected  with  mighty  influence  against 
their  own  walls.  Public  Education — dissociated  from  the  Church 
— would  be  a  machine  of  powerful  opposition.  Without  a  concen- 
trated and  vigorous  effort,  we  may  live  to  see  the  next  generation 
formed  upon  the  principles  of  Dissent — the  most  valualDle  part  of 
our  charge  cut  asunder  from  us,  and  growing  up  in  separation  from 
our  communion,  if  not  in  hostility  to  our  constitution.  Then  in- 
deed would  the  Establishment  lose  all  her  hold  on  the  affeclions  of 
the  people,  all  her  moral  influence,  and  all  respect  in  common  esti- 
mation ;  and  in  the  disruption  of  these  bonds  of  mutual  interest, 
she  would  soon  be  considered  as  an  expensive  and  useless  encum- 
brance on  the  land.  We  have  been  well  reminded  therefore,  '  that 
it  is  out  of  the  younger  branches  of  their  parochial  family — the 

1  Bishop  of  Chester's  Sermons  on  the  Christian  Ministry,  pp.  23 — 26. 

2  Sermon  before  the  Schools.     Works  ii.  335.  3  Psalm  cxxvii.  4. 


352  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

lambs  of  their  flock,  that  the  clergy  must  provide  for  the  progres- 
sive renovation  of  the  strength  of  our  national  and  Apostolical 
Church.'^  Under  a  deep  sense  of  this  responsibiUty,  we  proceed  to 
investigate  some  of  the  most  interesting  points  of  detail. 


I.— CATECHIZING. 

A  Catechizing  Ministry — so  far  as  local  circumstances  will 
admit  of  it — demands  a  high  place  among  the  means  of  bringing 
our  people  into  an  early,  conciliating,  and  instructive  contact  with 
ourselves  as  their  spiritual  instructors.  Comber^  defines  the  work 
from  one  of  the  old  Fathers,  to  be  '  the  knowledge  of  religion  first 
delivered  to  the  ignorant  by  the  Catechist,  and  then  by  them  re- 
peated over  and  over  again,'  first  giving — then  extracting  the  infor- 
mation given  ;  or,  according  to  the  familiar  illustration  of  an  emi- 
nently practised  Catechist — '  pumping  knowledge  into  the  children, 
and  then  pumping  it  out  again.'  For  the  completeness  of  the 
system,  there  should  be  reciprocity  of  interrogation  between  the 
catechumen  and  the  instructor^ — the  former  not  merely  repeating 
lessons,  or  answering  questions,  but  asking  further  explanation  of 
questions  either  imperfectly  apprehended,  or  capable  of  further  elu- 
cidation. This  however  cannot  form  a  component  part  of  public 
catechizing,  consistent  with  a  due  regard  to  the  reverential  order  of 
the  Sacred  services. 

Whether  the  Apostolic  Ministry  included  this  exercise,  is  not 
fully  demonstrable.  The  term  descriptive  of  the  Christian  educa- 
tion of  some  of  the  early  converts,^  combined  with  the  diversity  of 
terms  employed  to  describe  the  New  Testament  Ministry,  seems  to 
have  some  reference  to  this  familiar  mode  of  instruction.^  The  au- 
thority and  practice  of  antiquity  is  undoubted.^  Men  of  the  high- 
est rank  in  the  church  appear  to  have  exercised  themselves  in  this 
work.  Origen's  close  mode  of  Catechetical  Ministry  was  blessed  to 
the  conversion  of  many  heathen  bystanders  of  influence.  Cyril 
and  Augustine — two  of  the  shining  lights  of  the  ancient  church — 
have  left  their  strong  testimony  of  its  importance.     All  the  great 

1  Bishop  of  Winchester's  Primary  Charge,  pp.  30,  31.  'It  is  to  these  seminaries  that 
we  are  to  look  for  a  succession  of  youthful  branches,  which,  having  been  grafted  into  the 
body  of  Christ's  Church  at  baptism,  may  here  imbibe  the  sap  of  holy  principles,  and  be 
prepared  by  culture  under  the  gracious  influence  of  the  Holy  Spirit,  sought  for  in  prayer, 
to  become  "trees  of  righteousness,  the  planting  of  the  Lord."  '  Bishop  of  London's  Pri- 
mary Charge,  1830.  2  Comber  on  Catechism. 

3  Luke  i.  3,  4.     Acts  xviii.  25.     Comp.  Roln.  ii.  18.     1  Cor.  xiv.  19.     Gal.  vi.  6. 

*  Acts  V.  43.  ^  Tim.  i.  11.  See  Hooker,  Book  v.  18,  and  Herbert's  Country  Parson. 
ch.  xxi.  5  See  Bingham's  Antiquities,  Book  x. 


CATECHIZING.  353 

names  of  the  Reformation  are  on  the  same  side.  Luther's  Cate- 
chism still  forms  the  standard  in  many  of  the  Reformed  Foreign 
Ciiurches.i  The  judgment  of  our  own  Cliurch  is  manifest,  from 
the  strong-  language  of  her  canonical  legislation,  from  the  valuable 
Catechism  which  forms  a  part  of  her  Liturgy,  and  from  the  two 
others,  (Nowell's  and  King  Edward's,)  which  she  has  always  ac- 
credited by  her  authority.  Few  of  her  great  divines,  but  have  set 
their  seal  to  the  value  of  this  exercise,  many  by  their  valuable  ex- 
positions of  her  Catechism,  many  (as  Bishop  Burnet)  by  their  per- 
sonal engagements  in  the  work.  The  Romanists  seem  to  have 
been  well  aware  of  the  value  of  this  ministry,  and  of  its  use  as  a 
weapon  against  themselves — giving  as  one  reason  for  the  impera- 
tive obligation — '  the  mischief  which  the  Protestants  have  done  the 
Catholic  church,  not  only  by  their  tongues,  but  especially  by  their 
writings  called  Catechisms.''^ 

The  use  of  this  jiractice  to  ourselves  is  most  important.  It 
gives  us  a  plain,  familiar,  affectionate  mode  of  address.  It  leads 
us  to  study  simplicity  of  thought  and  illustration  ;^  for  we  cease  to 
be  catechists  when  we  cease  to  be  intelligible  to  the  lowest  capacity. 
Th'G  breaking  up  of  Scripture— needful  for  this  mode  of  instilling 
knowledge  by  little  and  little — supphes  us  with  much  valuable  ma- 
terial for  our  Pulpit  Ministry.  We  are  thus  also  enabled  to  give 
much  familiar  personal  instruction,  growing  out  of  circumstances, 
which  would  be  needlessly  offensive  in  our  public  Ministry,  or  other- 
wise inconsistent  with  the  dignity  of  the  pulpit. 

To  our  young  people — also  this  system  is  most  useful.  The 
palpable  evidence  which  this  important  intercourse  gives  of  our 
office,  as  the  nursing  fathers  of  their  souls,  tends  to  cement  a  '  cord 
that  will  not  be  quickly  broken,'  far  more  effective  than  argument 
to  attach  them  to  ourselves,  to  our  Ministry,  and  to  the  Church. 
Added  to  which,  the  imbibing  of  milk  gradually  strengthens  them 
for  the  more  wholesome  digestion  of  "  strong  meat,"  so  that  they 
grow  up,  *  having  their  senses  exercised  to  discern  both  good  and 

1  See  also  the  authorities  in  Gilly's  Horae  Catecheticae. 

2  Preface  to  Catechism  pubhshed  by  Council  of  Trent. 

3  This  made  Bishop  Hall  complain — '  No  one  thin^  I  regret  so  much,  as  not  having 
given  more  time  to  the  public  exercises  of  Catechizing.  '  Oh !'  (said  Dr.  Doddridge,) 
'could  I  spend  more  of  my  time  in  catechizing  children,  in  exhorting  heads  of  flimifies, 
aiid  addressing  young  people !'  Chap.  viii.  Mr.  Brown  of  Haddington  observes  of  him- 
self—'I  lament,  that  I  have  not  been  more  diligent  in  catechizing  and  exhorting  the  chil- 
dren in  my  congregation.  I  am  persuaded,  that  these  exercises  are  some  of  the  best 
means,  which  jMmistcrs  can  use  for  promoting  the  welfare  of  souls.'  Life  and  Remains, 
p.  28.  Dr.  Owen  remarked  to  the  same  eflcet — that  '  more  knowledge  is  ordinarily  dif- 
fused, especially  among  the  young  and  ignorant,  by  one  hour's  catechetical  exercise,  than 
by  many  hours'  continued  discourse.'  Sir.  Charles  of  Bala  declared,  '  Catechizing  chil« 
dxen  has  taught  me  more  divinity  than  any  other  human  means.' 

45 


354  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

evil.'  On  all  this  account  we  wonder  not  that  the  charges  of  our 
Ecclesiastical  Rulers  have  often  and  earnestly  called  our  attention 
to  this  subject.  1 

The  variety  of  tact  and  local  circumstances,  make  it  difficult  to 
give  practical  hints  on  this  subject.  The  Catechism  of  our  Church 
should  of  course  form  a  primary  substance  of  instruction,  not  as  a 
matter  of  rote,  but  as  broken  into  questions,  illustrated  by  Scripture, 
and  brought  forth  in  lively  and  well-directed  application.  To  ren- 
der this  familiar  and  interesting,  will  require  careful  study  and  con- 
sideration. The  system  however  should  be  extended  to  the  Scrip- 
tural field,  engaging  our  young  people  to  learn  a  portion  of  Scrip- 
ture, whether  from  the  service  of  the  day,  or  in  any  more  regular 
course,  and  requiring  answers,  either  in  the  explanation  of  the  pas- 
sage, or  its  illustration  by  parallel  passages.  Examination  of  one 
or  more  of  the  Sermons  might  vary  the  course,  or  form  the  regular 
course,  as  circumstances  might  suggest.  The  time  after  the  after- 
noon service  is  perhaps  the  most  convenient  for  Catechizing,  where 
a  large  part  of  the  congregation  would  probably  share  the  benefit 
of  the  instruction.  Should  however  the  Rubrical  interval  after  the 
second  lesson  be  preferred,  it  will  be  necessary  to  prepare  the  chil- 
dren with  answers  to  the  questions  proposed  (in  order  to  prevent  the 
awkwardness  which  would  result  from  eliciting  answers  without  pre- 
paration,) or  to  confine  the  questions  to  those  of  the  children,  from 
whom  we  can  calculate  upon  ready  and  intelligent  answers.^ 

When  answers  cannot  readily  be  obtained,  we  must  be  satisfied 
with  our  children  carrying  away  the  substance  of  our  instruction, 
conveyed  in  as  familiar  a  manner  as  possible.  A  wide  and  diver- 
sified sphere  is  most  desirable  for  the  full  operation  of  this  system, 
while  at  the  same  time,  those  who  can  only  make  the  experiment 
upon  a  limited  scale,  will  feel  the  value  of  that  experiment  as  an 
encouragement  to  persevere. 


II.— THg  SUNDAY  SCHOOL— ITS  IMPORTANCE— CONSTITUTION— 
AND  SUPERINTENDENCE.         • 

The  establishment  of  Sunday  Schools  may  be  considered  as  an 
era  of  moral  hght  to  our  country.  No  difference  of  opinion  can  ex- 
ist on  their  importance.^     The  system  enters  into  almost  every  de- 

1  Charge  of  Archbishop  of  Canterbury  to  the  Diocese  of  London,  ]82'2.  Charge  of 
Bishop  of  Chester.  Primary  Cliarge  of  Bishop  of  Winchester.  Archdeacon  Bayley's 
Charge,  London,  1826,  and  a  detailed  Charge  of  Archdeacon  Bather,  1835. 

2  This  part  of  Mr.  Walker's  Catechizing  was  most  encouraging.  Life,  ch.  iv.  Gilly's 
Horse  Catecheticae  will  furnish  many  valuable  hints  as  the  result  of  actual  experience. 

3  Many  of  our  Episcopal  Charges  have  pointedly  insisted  upon  it.     Bishop  Law  re- 


THE    SUNDAY    SCHOOL.  355 

partment  of  our  Ministry.  It  is  often  instrumentally  aw  adult 
school.  Parents  iiavc  been  taught  to  read  by  their  instructed  chil- 
dren. The  Scriptural  lessons  also  of  the  school  have  been  retailed 
at  home  with  interesting  simplicity  and  suitable  application.  And 
thus  we  speak  through  this  attractive  channel,  with  extensive  and 
most  powerful  interest.  In  many  cases  also  the  palpable  happy 
fruits  of  teaching  put  the  ignorance  of  parents  to  shame,  and  excite 
a  sincere  and  active  desire  to  partake  of  the  advantage.  And  thus 
the  School  is  a  medium  of  family  instruction,  and  becomes  the  le- 
ver, whose  force  is  felt  over  the  whole  parish.  '  No  one'  therefore 
'  can  have  been  long  entrusted  with  the  care  of  a  parish,  without 
observing,  that  it  is  through  the  agency  of  his  school,  directly  or 
indirectly,  that  he  will  best  win  his  way  to  the  hearts  of  his  people, 
as  their  spiritual  Minister  and  friend,  for  their  souls'  good.'' 

On  all  accounts,  therefore,  the  instruction  of  the  young  is  of  the 
highest  moment :  and  though,  like  every  other  Ministry,  it  will  be 
the  occasion  of  deeper  condemnation  in  the  neglect  or  misim- 
provenient ;  yet  many  now  on  earth,  and  many  more  in  heaven, 
will  remember  this  important  advantage  in  their  songs  of  ever- 
lasting praise. ^2 

Often  is  it  tlie  seed-time  for  the  future  harvest.  As  the  immedi- 
ate result,  the  pulpit  Ministry  becomes  more  intelhgible  and  inter- 
esting.^ In  many  cases  of  subsequent  reception  of  the  truth,  (as 
with  Timothy,^)  the  advantages  of  a  previously  enlightened  mind 
are  sensibly  felt ;  while  in  less  decisive  instances,  its  restraints  oper- 
ate with  wholesome  effect.     There  is  also  much  preparatory  work 

marked — '  There  are  few  means,  by  which  a  IMinister  of  our  church  can  more  cfTectually 
promote  the  cause  of  order  and  religion.  A  Sunday  School  is  an  easy,  cheap,  and  un- 
mixed good.'  (Primary  Charge,  1823.)  Bishop  Blomfield  enforced  the  necessity  of  a 
Sunday  School  '  in  every  place — taught,  in  the  failure  of  other  resources,  by  the  Clergy- 
man himself,  or  some  part  of  his  family.'  (Primary  Charge  at  Chester,  1825.)  We  need 
scarcely  refer  to  Bishop  Porteus'  earnest  recommendations  on  tliis  subject. 
'  Bishop  of  Winchester's  Primary  Charge,  p.  31. 

2  Cotton  Mather  mentions  Eliot's  prayers,  when  the  question  of  Ministerial  inefficiency 
was  discussed  in  their  synod — '  Lord,  for  schools  everywhere  amongst  us !  that  our 
schools  may  flourish !  that  every  member  of  this  assembly  may  go  home,  and  procure  a 
good  school  in  his  town !  that,  before  we  die,  we  may  be  so  happy  as  to  see  a  good  school 
encouraged  in  every  plantation  of  the  country.'  See  some  interesting  details  of  the  ef- 
fects of  Sunday  Schools  in  Wales,  under  the  instrumentaUty  of  the  late  Mr.  Charles, 
connected  with  the  revival  and  extension  of  religion.  Life  of  Rev.  T.  Charles,  (p.  237 
— 258)  a  most  edifying  piece  of  Ministerial  Biography. 

3  Should  not  the  plan,  arrangement,  and  illustration  of  our  sermons  have  a  specific 
reference  to  the  children's  apprehension,  and  to  a  subsequent  enquiry  of  their  intelli- 
gence 1  Not  to  speak  of  the  advantages  to  ourselves  in  the  cultivation  of  a  more  simple 
mode  of  address,  the  benefit  to  the  children  would  be  most  important,  in  forming  and 
fixing  their  habit  of  attention  in  the  house  of  God,  &c.  Still  further— if  the  Scriptural 
lesson  in  the  school  were  to  form  the  subject  of  one  of  the  sermons  of  the  day,  the  unity 
of  the  system  about  to  be  detailed  would  be  complete,  and  the  school  be  most  advantage- 
ously connected  with  the  Pulpit  Ministry. 

<  2  Tim.  iii.  15. 


356  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

of  subordinate  but  most  important  benefit — much  material  for  the 
operation  of  converting  grace  in  a  mind  stored  with  Scriptural  truth. 
For  though  the  teaching  heart  is  exclusively  the  work  of  God,  yet 
an  uninstructed  mind — speaking  after  the  ndanner  of  men — pre- 
sents an  additional  difficulty  to  the  reception  of  the  Gospel.  There 
is  also  supply  of  food  for  adults  in  the  destitution  of  a  living  voice. 
Besides  these  spiritual  benefits,  the  moral  influence  of  this  system 
is  apparent.  A  village  with  or  without  a  Sunday  School,  presents 
to  the  most  casual  eye  a  difference  in  sobriety  and  quietness. 
Many  respectable  servants,  apprentices,  and  even  parents,  have 
also  been  produced.  And  thus  even  in  the  deficiency  of  the  main 
success,  much  valuable  result  is  produced.  Add  to  this — the  teach- 
ers, in  watering  others,  have  often  themselves  been  watered  ;  and 
have  realized  in  their  interesting  official  engagements  impressions 
of  religion  hitherto  unknown. 

The  constitution  of  tlie  school  is  the  course  of  instruction  adapt- 
ed to  the  taste  and  capacities  of  children — varying  from  the  first 
rudiments  to  the  highest  parts  of  the  system,  but  ever  keeping  the 
main  object  in  view — the  intelligent  and  saving  knowledge  of  the 
Scriptures.  The  mere  repetition  even  of  the  best  selected  Scriptural 
lessons,  offer  no  satisfactory  assurance  towards  this  object.  For  if 
the  memories  of  chiklren  be  stored,  while  the  intelligent  powers  re- 
main wholly  dorhiant,  no  interest  can  be  excited — no  permanent 
impression  can  be  made.  In  the  routine  of  mechanical  instruction, 
small  classes  with  a  competent  supply  of  teachers  are  preferable. 
Each  teacher  might  be  provided  with  a  bag,  containing  a  copy  of 
the  books  used  in  the  class,  and  a  card  ruled  by  the  superintendent 
for  a  quarter  of  a  year — marking  on  one  side  the  names  of  the 
children,  with  their  conduct,  attendance,  and  lessons ;  and  on  the 
other  side,  the  Scriptural,  catechetical,  and  other  exercises  for  the 
quarter. 

The  two  main  points  of  the  external  routine  are  (Bconomy  of 
time  and  order  of  arrangement — aiming  to  give  as  much  instruc- 
tion as  possible  within  the  very  limited  time  allowed.  A  quarter 
of  an  hour  is  sufficient  for  a  devotional  opening  of  the  schools. 
Five  minutes  more  should  include  the  disposition  of  the  classes — so 
that  in  twenty  minutes  the  whole  system  should  be  in  regular 
operation.  Due  regard  should  be  paid  to  proper  division  of  time 
allotted  to  the  several  exercises.  The  hearing  the  lessons  from  the 
whole  class  in  one  voice  ;  or,  if  this  be  impracticable,  the  distribution 
of  it  in  successive  verses  or  parts  in  rotation — will  effect  much 
saving.     An  arbitrary  division  of  the  parts  to  each  child  would  pre- 


THE    SUNDAY    SCHOOL.  357 

vent  any  collusion,  and  secure  the  learning  of  the  whole  lesson. 
By  this  mode,  the  time  requisite  for  each  child  is  given  to  the 
whole  class  at  once,  while  the  attention  of  each  is  engaged  in  the 
whole  lesson,  without  listlessness  or  disorder.  Tiie  importance  of 
insisting  upon  perfect  lessons  cannot  be  too  strongly  inculcated. 
Imperfect  lessens  are  only  transient ;  while  instruction  sohdly  ac- 
quired has  been  retained  through  life,  and  even  formed  (as  the 
Writer  can  testify  from  his  own  observation)  the  viaticum  on  a 
death-bed — the  food  and  nourishment  of  eternal  life. 

Too  often  however  from  the  disproportionate  size  of  the  classes 
— the  length  or  number  of  the  lessons — or  the  imperfect  manner 
of  their  repetition — little  or  no  time  is  left  for  catechetical  instruc- 
tion. In  reading,  one  or  more  chapters  of  the  Bible  are  gone 
through  :  attention  is  paid  to  a  correct  mode  of  reading  ;  but  still, 
no  time  is  given  to  explanation.  The  Church  Catechism,  or  a 
hymn,  is  repeated  after  the  same  mode,  without  the  infusion  of  one 
inteUigent  idea  of  their  contents.  Now  this  want  of  connected  and 
expository  instruction  deprives  it  of  interest  and  profit.  The  plan 
wants  simplicit)' — a  less  variety  of  books,  wjth  greater  unity  of 
system.  Provide /or  the  elder  classes  some  good  catechetical  ex- 
ercises on  the  Catechism  ;  breaking  each  part  into  the  simplest 
questions,  and  requiring  the  children  to  supply  the  answers.  Thus 
not  only  their  memories  (as  where  the  answers  are  subjoined  and 
learned  by  rote)  are  employed,  but  their  minds  are  exercised.  The 
explanation  of  difficult  words  or  terms,  with  Scripture  proofs  of  the 
doctrines,  might  be  added.  From  the  want  of  this  system,  prob- 
ably the  learning  of  the  Church  Catechism  by  rote,  seldom  brings 
an  intelligent  apprehension  of  this  most  admirable  formulary  of 
doctrine.  Some  preparatory  similar  exercises  on  soTne  easier 
catechism  might  gradually  train  the  younger  classes  for  an  accu- 
rate understanding  of  our  own  Catechism.' 

'  This  system  has  been  well  applied  to  the  national  catechisms  of  the  Kirk.  Initiatory 
catechisms  have  been  prepared  for  the  younacr  classes,  containing  a  more  simple  state- 
ment of  the  truths  found  in  the  Established  formularies ;  thus  preserving  the  children's 
minds  from  the  distraction  of  a  multiplicity  of  books  and  catechisms,  and  at  the  same  time 
gradually  preparing  them  for  ascent  into  the  more  intelligent  classes.  The  same  simple 
and  minute  analysis  has  been  successfully  applied  to  Scripture  exercises.  The  principles 
(though  some  parts  of  the  machinery  might  easily  be  dispensed  with)  are  well  deserving 
the  consideration  of  parochial  Ministers.  Their  full  development  may  be  seen  in  an 
Essay  entitled  '  The  End  and  Essence  of  Sabbath  School  Teaching,  "&c.,  Gall,  Edin- 
burgh; Nisbet,  London.'  We  might  suggest  here  the  importance  of  introducing  into 
our  system,  where  practicable,  catechisms  upon  the  evidence  of  Christianity,  and  upon  the 
principles  of  our  own  Church.  In  these  days  of  shaking  and  controversy  it  is  highly 
desirable,  that  our  children  should  "be  ready  to  give  a  reason  of  the  hope  that  is  in  them" 
— Iwth  as  respects  their  faith  in  the  Gospel,  and  their  adherence  to  the  Church.  The 
publications  of  the  Bristol  Tract  Society,  and  the  new  list  of  the  Christian  Knowledge 
Society,  will  furnish  some  assistance  on  both  these  subjects. 


358  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

Next — Let  the  lessons  consist  of  a  system  of  Scriptural  exer- 
cises. Each  doctrine  or  precept,  supported  by  one  or  more  obvious 
and  popular  texts,  might  be  written  on  the  back  of  the  teacher's 
card,  and  be  distributed  in  the  classes  as  one  of  the  lessons.  Por- 
tions of  Scripture  connected  with  it  might  be  read,  and  in  part 
committed  to  memory  for  the  succeeding  Sunday. ^  Those  who 
cannot  read,  might  have  the  portion  read  to  them,  and  be  ques- 
tioned upon  it.  The  mode  of  oral  teaching  might  here  be  most 
usefully  applied  ;  a  mode,  which  (though  little  more  is  learnt  by  it 
than  one  or  two  verses  on  the  Sunday)  yet  has  many  advantages, 
of  curtailing  the  expensive  demands  for  books,  of  fixing  a  habit  of 
attention,  and  of  ensuring  perfect  lessons.  By  means  of  this  unity 
of  system,  the  Minister  examines  the  whole  school  with  far  greater 
facility,  than  he  could  have  gone  through  the  examination  of  the 
several  classes.  And  this  official  inspection  is  of  the  highest  mo- 
ment, '  as  an  intelligent,  presiding  mind  of  authority,  to  rebuke 
and  check  ;  of  knowledge  to  inform  and  counsel ;  of  spirituality  to 
communicate  that  true  wisdom,  which  is  really  valuable  ;  of  vigi- 
lance, to  observe  the  first  dawn  of  light  upon  the  soul ;  and  of  pa- 
tience, to  watch  and  foster  its  progressive  increase.'*  Add  to  this, 
the  influence  of  this  superintendence  in  cementing  the  bond,  which 
ought  ever  to  subsist  between  the  Minister  and  the  younger  mem- 
bers of  the  parochial  family.  And  surely  nothing-  can  be  an  object 
of  higher  interest  with  us,  than  thus  early  to  secure  the  affections 

1  With  teachers  of  piety,  judgment,  and  sufficient  cultivation  of  mind,  the  following 
somewhat  similar  scheme  of  instruction  has  been  tried.  The  Minister  has  fixed  upon  a 
course  of  subjects,  (such  as  the  principal  histories  of  the  Bible;  or  the  Miracles,  Para- 
bles or  Life  of  Christ,)  sketching  out  for  the  teachers  the  plan  which  he  wishes  them  to 
pursue  in  questioning  and  explaining  the  subject  in  their  several  classes.  This  scheme 
admirably  prepares  the  children's  minds  for  his  examination,  and  directs  the  general 
course  of  Scriptural  instruction  throughout  the  School.  Take  as  an  illustration  one  of 
the  first  and  most  important  events  of  Scripture — The  Fall  of  Man,  Gen.  iii.  I.  As  it 
regarded  Satan.  1.  His  object — To  shew  his  enmity  against  God — To  make  man  as  mis- 
erable as  himself  2.  His  subtilty  in  accomplishing  his  object,  1. — Undermining  Eve's 
confidence  in  God,  1,  3, — Appealing  to  her  weakest  part — her  appetites — her  senses,  5, 
6.  II.  As  it  regarded  man — The  inability  even  of  p>erfect  Adam  to  keep  himself" — The 
gradual  effect  of  the  poison,  2,  3,  6.  Eve  tempted,  becomes  the  tempter — The  instant 
fruit  of  shame,  7, — fear — sense  of  guilt,  8 — 10, — prevarication — laying  the  fault  upon 
the  other,  12,  13.  III.  As  it  regarded  God — His  law  broken — his  love  slighted — his  jus- 
tice called  into  exercise,  14 — 19 — himself  separated  from  his  creatures,  24— his  wisdom — 
contriving  a  marvellous  way  of  recovery,  15,  &c.  Learn  to  dread  being  left  alone  in 
temptation — Eve  was  weak — much  more  are  we.  Watch  against  hard  thoughts  of  God's 
commands  or  prohibitions.  Suspect  all  that  fl\lls  in  with  the  lusts  of  our  own  hearts. 
Remember  the  constant  need  of  self-denial.  When  you  fall  into  sin,  beware  of  keeping 
from  God — as  Adam  did — of  hiding  or  excusing  sin — of  throwing  the  blame  upon  others. 
Humble  yourselves  before  GoA — The  way  to  come  to  God  is  more  plainly  revealed,  than 
it  was  to  Adam.  Improve  it  for  obtaining  pardon.  See  here  all  the  principles  of  sin, 
in  disobedience — rebellion — and  unbelief  Learn  to  trace  all  the  sin  and  misery  in  your 
heart,  and  in  the  world  to  this  source.  Learn  to  adore  the  plan,  that  restores  and  raises 
the  sinner,  and  glorifies  God. 

2  Bishop  of  Winchester's  Primary  Charge,  pp.  37,  38. 


THE    SUNDAY    SCHOOL.  359 

of  30  important  a  portion  of  our  charge.  They  will  listen  to  our 
public  instructions  with  intelligence  and  advantage,  if  we  have  ac- 
customed them  in  the  school  to  our  mode  of  presenting  Christian 
truth  ;  and  especially,  if  we  have  taught  them  to  look  up  to  us  as 
their  nursing-fathers  and  their  friends.  No  character  therefore  is 
more  consonant  to  our  grand  designs  than  that  of  -'a  teacher  of 
babes" — the  affectionate  instructor  of  children.  If  however  the  vari- 
ous demands  on  our  time  and  strength  restrain  our  personal  direction 
of  the  school,  we  might  at  least  open  or  close  the  day,  or  both,  with 
some  short  catechetical  exercise  or  address,  concluding  with  sing- 
ing and  prayer.  Every  contact  with  this  most  interesting  part  of 
our  flock  will  qualify  us  for  a  more  apt  and  effective  distribution 
of  the  truth. 

The  Hymns  of  the  school  should  be  simple  and  evangelical — but 
not  too  experimental.  They  form  an  interesting  part  of  the  system, 
and  often  fix  upon  the  memory  with  peculiar  power  of  retention. 
In  order  ever  to  keep  in  view  the  book  of  God  as  the  basis  of  in- 
struction, the  children  might  be  questioned  upon  them,  and  Scrip- 
ture proofs  required  of  their  main  doctrines.' 

Yet  must  this  course  of  exercises  always  leave  room  for  Scripture 
reading.  Perhaps  small  portions  are  often  preferable  to  larger  ;  an- 
swering the  end  of  improvement  in  the  letter,  while  a  catechetical 
examination  would  expound  the  spirit  and  application.  The  read- 
ing lessons  should  be  selected  from  the  simplest  parts  of  the  Bible. 
The  narrative  .part  of  the  Gospels  might  be  chosen  for  the  younger 
classes,  and  indeed,  at  the  commencement,  for  all.  Then  the  New 
Testament  might  be  read  through  in  its  course.  As  the  time  would 
not  allow  of  a  regular  progress  through  the  Old  Testament,  a  slight 
outline  might  be  taught  orally,  and  a  portion  of  school-time  well 
employed*  in  reading  at  length  the  important  chapters  connected 
with  its  successive  parts.^ 

Upon  the  whole — it  is  expedient  to  diversify  the  details  as  far 
as  is  consistent  rvith  the  rmity  of  the  system — '  to  drop  the  truth 
into  narrow-mouthed  understandings  ;  and  thereupon  to  graft  ex- 
hortations, which  may  draw  the  catechumen  into  declared  resolu- 
tions of  piety,  which  is  one  of  the  things,  where  an  abundance  of 

1  The  Sunday  School  Union  Hymn  Book,  and  one  for  St.  James's  School,  Leeds,  may 
be  recommended.  Every  child  should  learn  Watts's  Divine  Songs,  and  be  questioned 
upon  them.     For  the  use  of  such  teachers  as  may  need  help,  a  set  of  Questions  and  An- 

"svpers  has  been  published  by  Westley,  London.  Miss  Taylor's  Hymns,  though  exquisite 
in  their  kind,  are  inferior  to  Watts's,  both  in  fulness  and  simplicity  of  doctrine,  and  in  the 
tone  of  Scripture  language ;  and  hence  are  less  suitable  for  Sunday  Schools. 

2  '  Outline  of  Old  Testament  History '  (Seeleys)  might  be  recommended.  It  would  be 
well,  after  the  routine  of  instruction,  to  read  some  of  the  most  interesting  Scripture  nar- 
ratives (such  as  the  history  of  Joseph,  &c.)  to  the  class,  as  a  reward  for  good  behaviour. 


360  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

wisdom  and  prudence  may  be  demonstrated.'^  Throughout  it 
is  imphed,  that  rehgion  stands  alone  in  the  system  of  this  con- 
secrated day,  without  partnership  or  competition  with  secular  in- 
struction. 

The  full  prominence  of  Scriptural  instruction  is,  however,  neces- 
sary to  secure  an  implicit  reverence  of  the  Sacred  Book.  Youthful 
obituaries,  however  interesting,  should  be  introduced  but  sparingly 
even  into  the  unoccupied  moments  of  the  school.  They  often  tend 
to  the  excitement  of  a  fictitious  taste,  which  indisposes  the  mind  to 
solid  and  didactic  instruction,  as  if  the  simple  reading  of  the  book 
of  God  was  rather  a  task  than  a  privilege.  Such  narratives  will 
find  their  more  suitable  place  in  a  Sunday  School  Library.  Every 
way  the  fearful  spread  of  infidel  poison  deepens  the  responsibility 
of  grounding  children  in  Scriptural  knowledge — thus  providing 
them,  as  far  as  in  us  lies,  "  with  the  armour  of  righteousness  on 
the  right  hand  and  on  the  left."  We  should  not  loillingly  allow 
a  child  to  leave  our  schools,  without  some  general  idea  at  least 
of  the  Divine  authority  of  the  Bible,  and  without  the  testimony 
of  our  own  conscience,  that  we  have  carefully  endeavoured  to  edu- 
cate his  heart,  no  less  than  his  mind,  in  the  fundamentals  of  the 
Gospel.2 

But  the  improvement  of  the  school  mainly  depends  upon  its  effi,- 
cient  superintendence.  The  direction  of  the  mechanism,  the  sys- 
tem of  instruction,  and  the  choice  of  teachers,  should  be  under  the 
supervision  of  the  Ministr}^  The  selection  and  controul  of  the 
teachers  requires  much  prayer  and  consideration.  They  should  be 
marked  by  readiness  and  intelligence,  general  good  conduct,  and, 
if  possible,  by  consistent  godliness.      The   discretion  allowed   to 

1  Mather's  Student  and  Pastor,  pp.  197,  198. 

2  Nothing  is  more  important  in  this  system  than  a  clear  and  interesting  view  of  Chris- 
tian doctrine.  Perhaps  the  miracles  illustrated  by  doctrinal  proofs,  might  be  the  well- 
known  and  effective  plan  of  teaching  the  young  by  pictures.  Instance  the  leper.  Matt, 
viii.  1 — 4.  I.  His  leprosy — a  picture  of  sin.  Compare  Num.  xi.  M — 46,  with  Psalm  li. 
2,  7.  Isaiah  vi.  5.  II.  His  application  to  Christ — an  illustration  of  faith,  in  his  sense  of 
need,  and  dependence  on  Christ.  Matt.  xi.  28.  John  vii.  37.  III.  His  healing — a  rep- 
resentation of  the  power  of  faith.  Isaiah  Ixi.  1.  John  vi.  37.  Hcb.  vii.  25.  Some  of 
the  most  obvious  types,  (as  the  brazen  serpent.  Num.  xxi.  6—9,  with  John  iii.  14,  15,) 
might  well  admit  of  this  simple  and  intcrestuig  mode  of  doctrinal  illustration.  Dr.  Beat- 
tie  has  indeed  ventured  the  opinion  (equally  unchristian  and  unphilosophical),  that  it  is 
of  no  use  to  teach  children  the  doctrines  of  the  Gospel,  '  because  they  cannot  understand 
them.'  But  is  it  desirable  that  they  should  know  them  at  all  %  If  we  wait  for  intelligence 
as  the  commencing  era  of  instruction,  shall  we  not  find,  that  while  we  slept,  another  in- 
structor and  another  system  have  preoccupied  the  ground  1  See  Matt.  xiii.  25.  Compare 
also  xxi.  16.  We  do  not  expect  children  to  understand  all  that  they  learn.  Much  that 
■we  teach  ourselves  is  upon  the  principle  of  faith  more  than  of  intelligence;  assured,  that 
though  there  are  "many  things"  in  Revelation  "hard  to  be  understood,"  there  are  none, 
that  we  are  not  bound  to  believe.  We  may  therefore  safely  accord  with  the  inspired  rules 
of  the  wisest  and  most  experimental  philosopher — "  Train  up  a  child  in  the  xcayhe  should 
go."  (^Set  a  child  right  at  the  entrance  of  his  way.  Heb.)  "  Jn  the  morning  sow  thy  seed" 
Prov.  xxii.  6.     Eccles.  xi.  6. 


THE    SUNDAY    SCHOOL.  361 

them  must  vary  according  to  their  quahfications.  Considerable  li- 
cense may  be  given  to  piety,  education,  judgment,  and  experience. 
BuUpiet}'  with  an  unfurnished  or  undisciplined  mind;  or  steadiness 
and  good  intention  Avitliout  Christian  principle,  require  more  im- 
mediate and  minute  controul.  The  real  power,  however,  should 
be  vested  in  the  superintendent  director,  under  whom  all  should  act 
upon  a  regular  system.' 

An  inefficient  agency  materially  impedes  the  best  scliemes.  The 
instruction  of  the  teachers  is  therefore  often  necessary  to  give  a 
spring  to  the  working  of  the  system.  Want  of  habit  and  intelli- 
gence often  hinders  their  clear  perception  of  our  plans  ;  so  that  the}'^ 
either  shrink  from  a  hearty  concurrence,  or  tiiey  are  awkward  in 
their  attempts  to  co-operate.  They  must  not  therefore  be  left  to 
their  own  resources.  Books  must  be  supplied  to  thein,^  and  their 
precise  routine  of  instruction  distinctly  marked  out.  They  must  be 
urged  to  take  pains  with  themselves  at  home,  making  the  Bible 
their  constant  study,  endeavouring  to  obtain  from  thence  solid  ma- 
terials, simple  modes  of  communication,  and  persuasive  and  cheer- 
ful earnestness  of  address.  Nor  let  tliem  suppo.-e  that  these  are 
matters  of  easy  attainment ;  or  that  a  mechanical  system,  con- 
ducted without  this  furniture,  can  be  efficient.  A  monotonous  tone 
of  gravity  and  continued  exhortation  only  produces  listlessness. 
There  is  a  difference  between  teaching  and  preaching.  Sermons 
are  out  of  place  in  a  Sunday  School.  Here  we  want  soiTiething 
brief,  lively,  expository,  addressed  to  the  conscience.  The  catechet- 
ical mode  is  decidedly  the  most  effective  to  maintain  attention,  elicit 
intelligence,  convey  information,  and  most  of  all,  to  apply  the  in- 
structions to  the  heart.  Without  this  mode,  '  the  Bible  will  be 
read,  not  as  the  book  of  Life,  but  as  a  class-book,  or  Scripture  les- 
son. The  child  may  become  a  good  textuary,  but  continue  wholly 
ignorant  of  experimental  religion,  and  of  its  blessed  influence  on 
the  character  of  man.'^  We  must  inculcate  also  the  primary  im- 
portance of  bringing  before  children  clear  and  simple  statements  of 
the  Gospel ;  the  want  of  which,  may  probably  have  restrained  a 
large  measure  of  Divine  influence  upon  our  Schools.     We  must  in- 

•  The  Hints  published  by  the  Irish  Sunday  School  Society,  furnishes  admirable  sug- 
gestions on  all  subjects  connected  with  the  mechanism  of  Sunday  Schools.  On  the 
flepartment  of  Teachers,  '  James'  Sunday  School  Teacher's  Guide,'  '  Lloyd's  Sunday 
Teacher's  Manual,'  and  'Todd's  Sabbath  School  Teacher,'  'The  Scythe  Sharpened' 
(Seeleys)  may  be  consulted  with  advantage. 

2  The  foUowinrr  works  will  furnish  most  valuable  assistance — '  Helps  to  the  study  of 
the  Gospels,'  (Nisbet,  London) — 'Fuller's  (of  Bristol)  Child's  Examiner' — '.Tud.son's 
Scripture  questions,'  (Religious  Tract  Society) — 'The  Bible  Teacher's  Manual,'  (Holds- 
worth) — '  Clark's  Bible  Exercises,  and  Teacher's  Questioning  Book  on  the  New  Testa- 
ment for  the  use  of  the  Royal  Military  Asylum.'     '  Glenrock  Sunday  School,'  (Seeleys.) 

3  Bishop  of  Winchester's  Primary  Charge,  p.  35. 

46 


362  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

struct  our  Teachers  also  i7i  the  difficulties  of  their  work,  as  a 
"  work  of  faith,  and  labour  of  love."  They  are  our  "  fellow-work- 
ers with  God" — as  truly  labouring  for  God.  as  the  most  eminent 
Minister  in  the  church.  In  fact,  they  in  a  measure  take  our  place, 
whose  oppressive  burden  hinders  us  from  the  full  devotedness  to 
this  great  work — the  place  also  of  parents,  who,  either  cannot  or 
will  not  instruct  their  children.  Like  us,  they  are  living  for  the 
conversion  of  the  world.  They  have  the  soul  of  each  child  com- 
mitted to  their  trust.  Their  work  therefore  calls  for  the  exercise 
of  steadiness,  punctuality,  perseverance,  kindness,  meekness,  pa- 
tience, faith.  Instead  of  being  finished  with  the  school-hours,  it 
needs  constant  recollection,  in  order  to  furnish  the  daily  practical 
exhibition  of  their  Sabbath  instruction.  Thus  they  learn  to  sym- 
pathize with  their  Pastor,  labouring  with  intense  anxiety  for  the 
conversion  of  every  child  in  their  class,  instead  of  resting  with  de- 
lusive satisfaction  in  their  external  attention  and  progress.  Thus 
the  heart  is  disciplined  by  prayer,  faith  is  called  into  exercise,  and 
"  patience  has  her  perfect  work."  They  will  feel  that  they  are  do- 
ing a  great  work.  They  will  be  looking  for  present  fruit,  and  yet, 
if  they  "  see  not  their  tokens"  of  success,  they  will  continue 
"  stedfast,  unmoveable,  always  abounding  in  the  work  of  the  Lord  ; 
forasmuch  as  they  know,  that  their  labour  is  not  in  vain  in  the 
Lord:-'' 

Where,  however,  the  teachers  (as  it  often  happens)  are  selected 
from  the  elder  children,  or  from  young  persons  who  have  left  the 
school,  they  nmst  be  formed  into  a  class,  practised  in  the  best  modes 
of  suiting  the  taste  of  children,  commanding  their  attention,  gain- 
ing their  confidence,  and  drawing  out  their  measure  of  natural  ca- 
pacity and  information.  We  must  lend  them  books  for  their  own 
improvement,  (such  as  those  just  mentioned) ;  take  them  under 
our  personal  inspection  ;  and  direct  the  turn  of  their  mind  to  the 
most  efficient  exercises  for  their  important  work.  In  general,  young 
teachers  are  far  preferable  to  old,  as  being  more  easily  instructed 
and  managed  ;  and  having  that  full  spring  and  elasticity,  which 
act  promptly  on  the  varying  exigencies  of  the  moment,  and  enliven 
serious  instruction  with  cheerfulness  and  interest.  Their  general 
conduct  must  however  be  a  subject  of  especial  pastoral  vigilance  ; 
needing  frequent  counsel,  caution,  encouragement,  or  reproof 
grounded  upon  their  voluntary  obligations. 

Periodical  meeting? of  the  teachers  are  among  the  most  important 

1  1  Cor.  XV.  58. 


THE    SUNDAY    SCHOOL.  363 

parts  of  the  Sunday  School  system.'  We  thus  ascertain  the  prog- 
ress of  the  school ;  investigate  the  hiiiihauces  to  its  advancement, 
the  many  httle  trials  and  vexations  that  belong  to  it,  and  suggest 
means  for  their  removal ;  recommend  the  adoption  of  new  plans  ; 
or  encourage  perseverance  in  the  old  frame-work.  By  comparing 
each  other's  notes,  many  profitable  questions  are  started,  and  many 
improvements  are  made.  We  mark  where  we  have  failed  in  pray- 
er, faith,  perseverance,  or  interest ;  while  the  discovery  of  any 
points  of  success  brings  with  it  fresh  energy  and  encouragement 
under  more  humbling  recollections.  These  meetings  are  also  most 
valuable,  as  a  bond  of  union  with  the  teachers,  strengthening  the 
influence  of  evangelical  motives,  awakening  a  spirit  of  mutual  in- 
spection and  provocation,^  and,  joining  in  special  prayer  for  increas- 
ing energy,  faith,  and  patience  in  the  work,  and  a  larger  effusion 
of  Divine  influence  upon  it. 

The  system  of  rewards  and  punishments  requires  judicious  regu- 
lation. Rewards  might  be  distributed  monthly  in  small  books  :^ 
or  annually  hi  books  of  greater  value,  or  in  useful  articles  of  cloth- 
mg,  making  some  additions  to  weekly  deposits  for  this  purpose. 
We  should  however  be  careful,  that  the  excitement  of  reward  en- 
courages real  rather  than  comparative  excellence.  Emulation, 
awakened  by  competition,  is  the  principle  of  selfishness ;  and  there- 
fore must  be  as  much  as  possible  repressed.  As  to  punishment, 
the  teachers  should  never  be  permitted  to  strike  the  children,  nor 
the  master  to  use  any  corporal  correction,  except  by  the  express  ap- 
pointment of  the  superintendent.  In  most  cases  it  is  desirable  to 
resign  this  needful  discipline  over  to  the  parents.  Confinement  be- 
yond the  hours  of  school  is  often  found  most  efficient  correction. 
Yet  we  should  characterize  our  system  rather  by  rewards  than  by 
punishments,  never  using  restraint,  until  milder  means  have  been 
tried  in  vain.  Children  are  much  more  powerfully  influenced  by 
encouragement  than  by  repulsion.^ 

•  The  obvious  form  of  conducting  them  appears  to  be,  commencing  with  prayer ;  then 
proceeding  to  the  business  of  the  school,  by  examination  of  each  teacher's  card :  raising 
the  children  to  higher  classes:  discussing  their  conduct;  make  such  alterations  in  the 
classes  or  in  the  rules  of  the  school,  as  may  be  requisite  (in  which  each  teacher  is  con- 
sidered to  have  a  voice)  ;  throwing  out  suggestions  or  hints,  as  they  may  occur  ;  mention- 
ing new  books,  that  may  be  wanted:  general  inquiries  as  to  the  progress  of  the  children 
in  reading,  learning,  intelligence,  steadiness,  or  seriousness  of  deportment.  After  the 
routine  of  business  is  finished,  endeavour  to  promote  general  conversation  upon  the  in>- 
portance  of  religious  instruction,  or  particular  points  of  detail.  Then  finish  with  expo- 
sition and  prayer.  VS'here  the  teachers  are  of  nearly  equal  rank  with  ourselves,  it  is  de- 
sirable to  make  it  a  social  meeting  of  kindly  Christian  intercourse. 

2  Heb.  X.  -24,  25. 

3  Such  as  the  Friendly  Visitor,  Children's  Friend,  or  the  Monthly  Publications  of  the 
Religious  Tract  Society. 

4  Where  practicable,  a  Sunday  School  Library  would  operate  as  a  useful  stimulus  to 


364  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

But  if  the  mechanism  of  a  Sunday  School— however  admirably 
regulated  and  amply  provided — forms  the  quantum  of  spiritual  in- 
struction for  the  young,  it  will  only  add  further  proof  of  the  com- 
parative ineflicacy  of  a  tnere  Sabbath  ministration.  For  can  we 
forget,  how  much  that  is  learned  at  school  is  unlearned  at  home — 
either  from  the  habits  of  "  childhood  and  youth,"  which,  by  ari  in- 
falhble judgment,  are  pronounced  to  be  "vanity;"'  or  by  the  neg- 
lect and  bad  example  of  those  who  ought  to  be  their  instructors  ? 
It  is  no  common  miracle,  that  one  day's  struggle  against  the  stream 
should  overcome  the  bad  habits  of  the  other  six,  falling  in,  as  they 
do,  with  the  natural  bias  of  the  heart.  Even  if  the  evils  at  home 
do  not  destroy  the  fruits  of  the  school,  yet  the  ground  lies  fallow ; 
weeds  grow ;  the  boy  that  follows  the  plough  all  the  week  with  no 
home  or  evening  school  instruction,  is  like  the  iron,  which,  though 
heated  in  the  furnace  in  order  to  be  softened,  has  only  received  one 
blow,  and  has  been  suffered  to  grow  cold.  We  scarcely  discern 
the  traces  of  the  hammer.  The  iron  must  be  heated  again.  The 
Day  and  Evening  Schools,  connected  with  the  Sunday  Schools, 
give  the  repeated  blows  of  the  hammer.  If  therefore  we  cannot 
fasten  this  connection  in  an  organized  system,  we  must  bring  to 
bear  some  increased  force  from  the  general  Pastoral  Ministry.  We 
must  investigate  the  influence  of  the  school  upon  the  daily  conduct 
of  the  children — upon  their  habits  of  obedience,  seriousness,  Indus 
try,  and  truth  ;  inculcating  an  affectionate  and  judicious  applica- 
tion of  Christian  discipline,  as  the  basis  of  the  domestic  economy. 
Where  circumstances  allow,  the  children  should  be  collected  during 
the  week.  Habits  of  intercourse,  familiar  instruction  in  private, 
combined  with  a  general  readiness  to  unbend  towards  them,  so  that 
they  might  look  upon  us  in  the  light  of  parents  or  friends — all  this 
will  materially  assist  to  open  the  avenues  of  confidence — that  most 
successful  medium  of  approach  to  the  heart.  Great  encouragement 
will  be  found  to  persevere  in  these  exercises ;  though  parochial  hin- 
drances restrain  much  of  their  energy  and  effectiveness. 

The  elder  children  also,  who  either  have  left,  or  are  about  to 
leave,  the  school,  furnish  a  most  anxious  Ministration.  This  pe- 
riod is  usually  the  crisis  in  their  lives.^     If  no  power  of  restraint  or 

improvement,  enriching  the  mind  with  a  %'aluable  store  of  Christian  principles.  This 
library  might  he  readily  furnished  from  the  Publications  of  the  Rehgious  Tract  Society, 
and  from  the  Youth's  and  Nursery  Library  in  Bickersteth's  Christian  Student — a  work, 
which  needs  not  the  Writer's  recommendation,  for  its  adaptation  to  Ministerial  and  gen- 
eral usefulness.  '  Eccles.  xi.  10. 

2  A  fixed  period  for  leaving  the  school,  (*iving  full  permission  to  remain  after  that 
time)  operates  as  a  restraint  and  encouragement  upon  the  better  children,  and  secures  a 
decent  dismissal  to  those,  who  would  shortly,  by  breaking  the  yoke,  separate  themselves 
wholly  from  all  kindly  communication  with  us.     The  friends  of  education  at  Glasgow  a 


INFANT    SCHOOLS.  365 

conviction  has  been  produced,  it  is  too  frequently  the  era  of  their 
complete  declension  in  conduct.  The  restrictions  of  the  school  are 
removed  ;  they  become  disencumbered  of  an  irksome  yoke :  they 
join  light  and  trifling  companions ;  and  we  have  the  grief  of  find- 
ing, that  their  instruction,  instead  of  becoming  a  blessing,  has 
proved  the  awful  means  of  hardening  them  in  sin.  Two  remedies 
suggest  themselves  to  prevent  this  melancholy  issue.  First — in- 
creasing pains  to  make  our  teaching  interesting  to  their  minds ; 
and  to  cultivate  that  love,  which  will  rarely  fail  to  engage  their  con- 
fidence or  respect.  Next — that  wc  provide  some  means  of  linking 
them  with  us,  after  they  have  left  the  school.  Some  of  them  might 
be  engaged  as  teachers  under  our  vigilant  superintendence  ;  them- 
selves— if  we  can  prevail  upon  them — still  continuing  with  us  as 
learners — formed  into  a  class  at  some  separate  time,  either  on  the 
Sunday  evening  or  during  the  week.  Of  course  the  lesson  system, 
as  a  compulsory  engagement,  should  be  relinquished.  Portions 
of  Scripture,  with  the  parallel  proofs  or  illustrations  ;  the  principal 
events  in  a  book  of  Scripture  ;  or  the  doctrines,  precepts,  and  prom- 
ises contained  within  a  certain  compass ;  the  comparison  of  proph- 
ecy with  its  fulfilment ;  or  Scripture  Proofs  of  the  Catechism,  the 
Articles,  or  other  formularies  of  our  church,  might  profitably  exer- 
cise and  interest  their  minds.  Intercourse  with  them  should  be 
encouraged  in  every  possible  way,  by  employing  them  at  our 
houses ;  interesting  ourselves  about  their  temporal  concerns  ;  lend- 
ing them  useful  books ;  endeavouring  to  place  them  in  respectable 
and  serious  families  ;  enquiring  respecting  them  of  their  masters ; 
inviting  them  to  see  us  in  their  periodical  visits  to  their  friends ; 
thus  maintaining  aflfectionate  sympathy  and  communication  with 
them.  Some  of  these  ways  may  appear  almost  too  minute  and 
trifling  for  suggestion  ;  but  in  practical  experience,  they  are  found 
to  bear  upon  the  accomplishment  of  the  most  desirable  ends. 


III.— INFANT   SCHOOLS. 

The  Infant  School  system  regulated  by  Christian  discipline 
and  instruction,  is  one  of  the  most  valuable  and  successful  exper- 
iments on  the  theory  of  Education.  The  bendmg  of  the  twig 
some  years  sooner  than  it  was  used  to  be  bent,  has  gained  a  con- 
siderable advantage  over  the  dominion  of  darkness  and  error ;  an 

few  years  since  formed  an  association,  called — '  The  Glasgow  young  men's  society  for  re- 
ligious improvement' — the  grand  object  of  which  was,  by  meeting  at  stated  seasons,  to 
keep  up  the  remembrance  of  their  Sabbath-school  instruction. 


366  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

advantage  however,  which  will  turn  against  us,  except  the  early 
intelligence  is  controuled  and  directed  to  the  great  end  of  life. 
'  The  first  seven  years'  (as  has  been  accurately  observed)  '■  are  the 
seed-time  of  life'" — only  the  two  or  three  last  years  of  which  had 
hitherto  been  cultivated  ;  while  the  earlier  years  had  been  lost  to 
the  child  and  to  the  Church. 

The  importance  of  this  system  is  now  universally  acknowledged. 
Yet  it  may  be  well  to  enumerate  some  of  its  specific  advantages, 
and  to  glance  at  some  of  its  general  principles.  It  is  no  sf/zall 
benefit  to  the  Parochial  Ministry.  It  forms  a  nursery  for  the 
Sunday  and  Weekly  School.  Children  taken  immediately  from 
their  families  into  these  Schools,  cost  much  time  and  pains  to  form 
their  habits.  But  entering  from  the  door  of  the  Infant  School, 
habits  of  order  and  attention  have  already  commenced.  The 
drudgery  of  the  alphabet  also  is  passed  through,  which  (in  the  Sun- 
day School  especially)  interposes  a  serious  hindrance  to  the  present 
results  of  Scriptural  instruction.  The  advantages  to  parents 
{^particularly  mothers)  are  of  no  small  value  ;  giving  them  time, 
quiet,  ability  to  learn,  and  to  do  the  work  of  the  house :  with  bhe 
comfort  of  knowing,  that  their  children  are  safely  and  kindly  pro- 
vided for.  The  separation  of  children  from  their  natural  guardians 
(as  likely  to  encourage  parental  negligence)  might  be  a  plausible 
objection,  if  most  mothers  exercised  a  wise  and  effective  discipUne. 
But  observation  of  the  poor  proves,  that  their  children  are  generally 
unrestrained  till  the  age  of  five  or  six,  (often  where  their  mothers 
might  attend  to  them) ;  and  that  the  school-habits  bind  tlie  chil- 
dren happily  to  their  parents  by  the  early  improvement  in  temper, 
subordination,  and  cheerfulness.  The  advantage  also  to  the 
children  is  equally  great — negatively,  in  their  deliverance  from 
filth,  bad  company,  and  mischief;  and  jjositively,  in  cleanliness, 
order,  obedience,  attraction  to  what  is  useful,  formation  of  good 
habits,  correction  of  bad  tempers,  real  learning,  storing  the  mind 
with  the  elements  of  Scripture,  early  impressions  of  religion, 
&c.  &.C. 

It  is  desirable  to  conduct  infant  /Schools  with  as  much  sim- 
plicil}^,  and  as  little  excitement  as  possible.  Great  injury  arises 
from  bringing  the  children  forward  into  notice.  As  little  as  possible 
should  be  taught  that  is  useless.  Amusement  and  play  in  in- 
struction, however  needful,  7nnst  not  be  carried  too  far.  '  The 
idea  of  teaching  every  thing  as  play  or  entertainment,'  (as  has 

1  Manual  for  Instruction  of  Infant  Schools,  by  the  Rev.  W.  Wilson,  Walthamstow, 
p.  149. 


INFANT    SCHOOLS.  367 

been  well  remarked)  even  if  the  project  could  be  accomplished, 
'would  sacrifice  the  great  moral  benefits  of  education.'  What  in- 
dulgence could  compensate  for  the  loss  of  the  early  habits  of  appli- 
cation i  The  main  object  of  the  school  is  not  to  amuse,  but  to 
instruct;  (o  direct  the  mind  to  the  word  of  God,  as  the  standard  of 
right  and  wrong,  and  as  the  guide  to  the  knowledge  of  ourselves, 
of  our  present  happiness,  and  of  our  eternal  hopes.  This  design 
will  admit  of  much  variety  of  illustration,  such  as  objects,  pic- 
tures, conversation,  narrative,  reading,  &.c. — in  each  of  which  de- 
partments the  Scriptures  open  an  abundant  field.  Nor  is  it  at  all 
correct  to  conclude,  that  the  elementary  principles  of  religion  are 
beyond  the  intelligence  of  a  child.  For — not  to  speak  of  their  per- 
fect simplicity — the  light  and  dictates  of  conscience  materially  as- 
sist the  comprehension. 

In  country  parishes  some  of  the  children  come  or  remain  older 
at  the  school,  than  in  large  towns,  where  other  weekly  schools  are 
ready  to  receive  them.  But  as  soon  as  the  children  are  capable  of 
it,  a  useful  employment  (such  as  knitting  and  platting  for  boys, 
and  sewing  for  girls)  must  be  found  :  and  Scripture  stories  or 
Scriptural  knowledge  be  taught  orally  in  the  midst  of  these  occu- 
pations. 

In  many  respects  several  small  schools  are  preferable  to  one 
large  one.  There  is  less  display  and  excitement.  The  main  dif- 
ficulty is  to  obtain  efficient  superintendence.  True  piety  must  ever 
be  a  primary  requisite.  Combined  with  this,  "aptness  to  teach," 
decided  fondness  for  children,  quickness  in  marking  their  character 
and  habits,  and  in  gaining  their  affections,  condescension  to  their 
amusements,  good  health,  active  habits,  patience,  kindness,  correct- 
ing without  passion,  to  effect  the  desired  end  in  the  mildest  mode — 
in  the  general  system  ruling  by  love,  not  by  fear.  Kind  manage- 
ment however  must  be  moderated  by  discipHue ;  or  it  will  foster  a 
softness  of  character,  rather  than  a  solid  and  strengthened  habit  of 
mind. 

Should  want  of  funds,  room,  co-operation,  or  other  causes,  pre- 
vent the  regular  system,  much  may  be  done  by  improving  the 
Dame  Schools  already  in  existence.  Occasional  visits,  supply  of 
books,  suggestions  of  improvement  in  their  plan  of  instruction, 
some  small  increase  made  to  the  income  of  the  mistress  by  addition 
to  her  scholars ;  these  trifling  attempts  might  secure  influence,  and 
be  productive  of  much  good.  In  all  cases  it  is  desirable  that  the 
children  should  make  some  payment,  however  inconsiderable. 

In  general  however  we  observe,  that  unless  Christian  instruction 


368  VIEW    OF    THE    CHRISTIAN    MINISTRY  I 

and  discipline  be  the  governing  principles  of  this  system,  it  must 
be  viewed  as  a  scheme  of  uncertain  prospect  of  usefulness,  or  even 
of  probable  overbalancing  evil.' 


IV.— WEEKLY    SCHOOLS. 

On  this  subject  we  can  do  little  more  than  lay  down  general 
principles.  Local  circumstances  must  at  once  furnish  and  direct 
the  detail.  Much  that  is  simple  and  easy  in  practice  does  not  ad- 
mit of  description ;  and  experience  alone  can  determine  its  expe- 
diency. Much  attention  has  been  lately  given  to  improve  the  Na- 
tional system  ;  chiefly  to  counteract  the  infidel  projects  now  afloat 
of  dissevering  education  from  religion.  Many  valuable  subsidiary 
suggestions  might,  however,  be  added  to  it  (the  result  of  exper- 
iments upon  the  principles  of  education)  for  more  local  adaptation ; 
so  that  in  establishing  or  re-modelhng  a  weekly  School,  it  will  be 
highl}^  desirable  to  improve  all  the  helps  that  are  afforded,  and  to 
inspect  different  experiments  in  actual  progress  and  efficiency. 
The  design  of  the  Weekly  School  is  to  provide  cheap  and  solid  in- 
struction for  every  child  in  the  parish.  In  Village  Schools,  the  va- 
riety of  ages,  and  the  great  difficulty  of  ensuring  regular  attend- 
ance, are  more  sensibly  felt.  Indeed  the  enforcement  of  attend- 
ance is  often  scarcely  just  or  expedient ;  where  the  absence  of  the 
children  is  occasioned  by  their  early  training  to  industrious  work, 
necessary  for  their  livelihood.  Yet  as  the  licence  is  frequently 
abused  both  by  children  and  parents,  some  trifling  reward  to  regu- 
lar attendance  at  the  end  of  the  quarter,  often  marks  the  differ- 
ence between  necessary  and  unnecessary  absence.  The  children's 
payment  of  a  penny  (more  or  less),  connected  with  this  S3rsteni  of 
rewards,  by  giving  a  personal  interest  in  the  school,  helps  to  in- 
sure regularity.  It  is  obvious,  how  much  depends  upon  effective 
superintendence.  Undoubted  piety,  firmness,  judgment,  system, 
alacrity,  strict  probity,  and  real  love  for  the  employment,  are  re- 
quisites, which  every  Minister  would  desire  to  see  combined  in  the 
Master  or  Mistress.  They  should  gain  the  respect,  in  order  to  se- 
cure the  obedience  of  the  children.  Yet  it  is  not  desirable  that 
they   should   be   vested   with   much   discretionary   power.      The 

•  It  is  almost  needless  to  refer  to  Rev.  W.  Wilson's  admirable  development  of  the 
whole  machinery,  in  his  '  System  of  Infant  Schools,'  and  'Manual  of  Instruction  for  In- 
fant Schools.'  Should  the  expensiveness  of  some  of  his  plans  be  objected  to  (where  the 
strictest  economy  was  required) ;  yet  his  works  abound  in  valuable  hints  upon  the  gene- 
ral principles.  Some  of  the  small  publications  of  the  Home  and  Colonial  School  Society 
are  admirably  adapted  to  this  system. 


WEEKLY    SCHOOLS.  369 

parents  are  better  satisfied,  when  they  are  bound  by  a  regular 
course  marked  out  for  them  by  autliority.  The  assistance  of 
visitors,  maintaining  the  rules  of  the  School,  and  the  regularity  of 
all  its  minute  arrangements,  should  be  thankfully  received.  The 
value  of  rewards  is  of  far  less  moment,  than  their  just  distribution  ; 
so  that  the  children  may  see  them  proportioned  to  their  conduct 
and  exertion.  In  punishments,  certainty  is  much  more  to  be  con- 
sidered than  severity.  Disgrace  or  forfeiture  of  reward  will  gen- 
erally supply  the  place  of  corporal  punishment ;  which  at  least 
ought  not  to  be  resorted  to,  until  milder  measures  have  been  inef- 
fectually tried.  In  the  circulating  classes  (a  method  first  adopted 
in  the  Islington  Schools)  the  circles  gained  by  the  children  may  be 
of  a  given  value,  and  periodically  redeemed  for  books,  or  clothes,  or 
other  articles  of  reward — accurate  registers  being  kept  of  the 
progress  and  conduct  of  the  children.  This  system  excites  the  nat- 
in"al  impetus  of  advancement ;  while  it  possesses  the  high  advan- 
tage of  repressing  personal  emulation.  The  child  is  not  bent  on 
taking  the  place  of  another  ;  but  only  on  securing  ^  place  for 
himself.  Each  may  exert  himself  to  the  utmost,  and  be  rewarded 
accordingly.  Eight  or  ten  in  the  same  class  may  receive  the  same 
reward,  and  in  every  respect*  be  considered  equal.  Before,  the 
children  were  taught  to  consider  the  top  place  in  the  class  as  the 
highest  station  of  honorary  distinction,  and  the  last  place  as  the  low- 
est point  of  degradation.  But  on  this  system,  all  places,  considered 
as  places,  are  alike  honourable ;  and  the  movement  is  unlimited 
according  to  merit.  The  child  is  perpetually  rising  or  retrograding. 
If  attentive,  he  finds  an  unceasing  motive  to  exertion  ;  while  even 
the  dull  are  enlivened,  in  not  standing  at  the  bottom  of  the  class  in 
hopeless  despondency.' 

Change  of  occupation — carefully  preserving  the  order  of  their 
employment — is  very  necessaiy  to  keep  up  the  interest  of  the 
children.  Equally  necessarj  is  it,  that,  as  far  as  possible,  they 
should  be  made  to  undei stand  every  thing  which  they  learn  or 
read.  A  periodical  examination  on  all  their  lessons — whether  by 
the  Minister,  or  some  delegated  and  competent  inspector — is  most 
important.  This  applies  specially  to  the  religious  instruction, 
which  constitutes  the  main  power  of  the  system ;  without  which, 
even  under  the  most  orderly  regulations,  it  is  a  lifeless  mechanism. 
The  Master  may  be  competent  for  the  official  arrangements;  but 
either  from  ignorance  of  religion,  want  of  spiritual  apprehensions, 

1  For  a  full  description,  see  a  small  work  published  by  John  Stoat,  late  Master  of  the 
Islington  Parochial  School.    Rivingtons. 

47 


370  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

or  of  intelligent  and  affectionate  mode  of  communication,  he  is  sel- 
dom efficient,  at  least  for  the  entire  direction  of  this  primary  respon- 
sibihty.  To  make  it  the  employment  of  the  first  hour,  may  serve 
to  impress  the  children's  minds  with  a  sense  of  its  pre-eminent 
importance.  Oral  teaching  of  the  Scripture,  Catechism,  or  Hymns, 
before  the  other  books  are  distributed  ;  would  (when  this  plan  can 
be  adopted)  spread  a  serious  atmosphere  over  the  whole  subsequent 
course.  So  powerful  a  machinery  as  schools,  requires  in  every 
part  the  controul  of  the  principles  of  the  Gospel,  to  render  them 
efficient  to  the  desired  ends. 


v.— THE   TREATMENT   OF'  THE   YOUNG   IN   A   HOPEFUL   STATE   OF 

IMPRESSION. 

With  the  exception  of  special  cases  in  the  Visitation  of  the  Sick, 
this  may  be  considered  as  the  most  difficult  part  of  the  Pastoral 
office.  No  peculiar  talent,  originality,  or  Ministerial  fluency,  is 
requisite ;  but  the  "  spirit  of  power,  and  of  love,"  combined  with 
"the  spirit  of  a  sound  mind."'  Our  youthful  flock  are  readily 
melted  by  an  affectionate  address ;  while  too  often  the  conduct 
p'oves  their  consciences  to  be  unawakened,  and  their  hearts  unim- 
pressed. Their  very  susceptibility  of  religious  impressions  has  a 
strong  influence  to  foster  self-deception,  mistaking  natural  impulse 
for  the  exercise  of  the  spiritual  life,  conviction  of  sin  for  conversion 
of  heart,  feeling  for  principle,  attachment  to  their  minister  for  love 
to  their  Saviour,  interest  in  the  mechanical  form  of  instruction  for 
interest  in  the  Gospel.  Hence  the  desire  for  comfort  is  often  inde- 
pendent of  any  vigour  or  even  principle  of  holiness.  We  must  be 
equally  careful  therefore  to  instruct  as  to  impress,  and  to  strengthen 
the  judgment  with  a  tone  of  manly  and  intelligent  seriousness, 
which  may  control  any  irregular  exerdse  of  the  feelings.  Christian 
experience  must  be  cautiously  exhibited  (lest,  almost  unconsciously, 
we  form  the  character  either  to  hypocrisy  or  self-delusion) ;  much 
close  personal  application  of  the  Gospel  to  the  several  cases  is 
needed  ;  together  with  a  clear  separation  between  natural  and 
spiritural  excitement ;  and  a  watchfulness  against  every  influence 
that  does  not  distinctly  act  upon  the  conscience.  Even  the  love 
of  Christ  should  be  set  forth  in  its  glory  and  sublimity,  as  well  as 
in  its  expressible  tenderness  and  endearment ;  that,  while  the  wax 
is  warmed  and  softened  by  the  lively  glow  of  feeling,  a  deep,  com- 

1  2  Tim.  i.  7. 


HOPEFUL    IMPRESSIONS    OF    THE    YOUNG.  371 

plete,  and  permanent  impression  may  be  made  ;  and  the  judgment, 
conscience,  and  habits  may  be  connectedly  influenced. 

Not  that  we  would  deprecate  that  legitimate  excitement,  which 
may  often,  under  God,  awaken  the  exercise  of  spiritual  affections, 
producing,  in  their  turn,  a  most  important  reaction.  But  let  not 
the  character  and  progress  be  measured  by  excitement,  which,  if 
not  connected  with  Scriptural  truth,  is  delusion — not  edification. 
It  may  move  without  moulding  the  heart.  Sympathy  may  work  by 
a  kindly  earnestness  of  address,  or  (as  in  the  history  of  the  sufferings 
of  Christ)  by  the  tenderness  of  sacred  truths,  without  any  spiritual 
principle,  perception,  or  practical  influence.  The  will — the  sov- 
ereign power  in' the  soul — may  be  disturbed  and  restrained  by  the 
light  of  the  mind  and  tlie  working  of  the  conscience  ;  and  yet  may 
still  shew  its  natural  bias  to  sin.  There  may  also  be  a  work  of 
illumination  without  spiritual  light,  complacency,  rest,  or  transfor- 
mation.' Natural  conviction  may  awaken  the  conscience  to  a 
greater  quickness  and  sensibility  ;  but  without  that  penitent  abhor- 
rence of  sin,  turning  to  the  blood  of  Christ,  that  it  might  be  "  pur- 
ged from  dead  works  to  serve  the  living  God."*^  The  affections 
may  be  also  touched ;  yet  not  fixed,  nor  filled  with  the  things  of 
God.  The  impression  therefore  is  transient  and  uninfluential.^ 
The  love  of  the  world  is  not  wholly  thrust  out ;  nor  is  its  place  filled 
with  holy  love  and  delight.  "  The  house  is  swept  and  garnished" 
with  outward  reformation  ;  but,  being  "  empty"  of  Christ,  and  not 
inlaid  with  Divine  grace,  it  is  ready  for  the  re-entrance  of  Satan 
with  more  established  power. ^ 

To  distinguish  the  true  and  hidden  life  from  amiable  dispositions, 
warm  affections,  and  evangelical  correctness  of  profession,  is  often 
a  special  gift  of  "  the  manifold  grace  of  God."  Spiritual  principles 
as  well  as  external  duties,  may  be  fearfully  counterfeited  ]^  and 
therefore  their  evidences  must  be  carefully  sifted,  and  tried  by  con- 
sistent conduct.  Admitting  their  sincerity,  these  young  persons 
require  much  cautious  treatment.  Q.uiet  means  sholud  be  used 
to  check  their  effervescence.  Let  them  be  kept  employed — whether 
for  themselves  or  for  others — to  prevent  a  sickly  excitement,  and 
an  engrossing  analysis  of  their  own  feelings.  Let  us  direct  their 
reading  of  Scripture,  that  it  may  be  regular,  not  desultory  ;  and  yet 
that  its  paramount  obUgation  does  not  interfere  with  immediate 

1  See  Heb.  vi.  4,  5.  2  ibid.  ix.  14.  3  Hosea  vi.  4.    Matt.  xiii.  20,  21. 

*  Matt.  xii.  43— -45.  This  is  especially  the  case  with  the  unconverted  children  of 
Christian  parents. 

5  Such  as  Repentance,  1  Kings  xxi.  27 — 29 :  Faith,  Luke  viii.  13.  Acts  viii.  13 :  Joy, 
Matt.  xiii.  20.    John  v.  35,     HoUness,  Phil.  iii.  6. 


372  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

duties.  Let  us  keep  solid  truth — scriptural  views  of  Christ — revolv- 
ing before  them  ;  drawing  out  their  own  state  rather  from  con- 
versation on  suitable  topics  of  thq  Gospel,  than  from  direct  and 
immediate  enquiry.  We  must  also  narrowly  watch  their  conduct, 
strictly,  but  tenderly,  pointing  out  inconsistencies ;  bringing  every 
part  to  bear  upon  the  standard  of  the  Gospel — ^not  necessarily 
inculcating  a  change  of  duties,  but  of  principles — the  same,  relative 
duties — only  now  performed  "  after  a  godly  sort"- — ^"  as  untc 
Christ ;"  with  a  constant  reference  to  his  example — ^with  a  single 
eye  to  his  glory. 

This  system  will  bring  encouragement  without  excitement,  and 
produce  a  sure  rather  than  a  rapid  progress.     And  this  is  the  true 
wisdom  in  this  case — rather  to  seem  to  keep  back  the  youthful 
converts,  than  by  an  indiscreet  confidence  to  hazard  a  forward  and 
doubtful  profession.     As  the  happy  heralds  of  the  Gospel,  we  are 
charged  with  a  special  commission  respecting  them,  grounded  upon 
the  most  endearing  motives.'     We  have  messages  to  them  of  pecu- 
liar encouragement,  and  of  generous  and  munificent  love,  warrant- 
ing the  largest  anticipation  of  lasting  happiness.^     Yet  must  we 
restrain  confidence  in  a  new  excitement  of  interest,  irrespective  of 
a  spiritual  apprehension  of  Christ,  a  lowly,  and  consistent  walk  in 
him,  and  an  experimental  acquaintance  with  themselves  and  their 
besetting  temptations.      Sincerity,  instead  of  being  cast  down  by 
this  apparent  (for  it  is  only  apparent)  discouragement,  will  even- 
tually be  strengthened  in  a  more  self-suspecting  scrutiny.     The 
prevailing  defect  in  the  religion  of  young  persons  is,  that  their 
views  of  the  Saviour  are  too  slightly  connected  with  this  self-in- 
quiry, and  therefore,  are  more  connected  with  feeling  than  with 
faith — more  with  their  own  resources,  than  with  the  cross  of  Christ. 
Hence  they  fail  in  producing  a  deepened  work  of  Christian  humil- 
ity, love,  and  consistency.     '  Young  persons  will  grow  happily,  and 
fight  valiantly,  who  firmly  hold  Jesus  Christ  as  their  Head,  receive 
their  strength  and  courage  from  Him,  and  "  put  on  the  whole  ar- 
mour of  God."  '3     Let  this  exercise  of  faith  be  connected  with  a 
"  still  communing  with  the  heart  ;'•*  which,  if  it  seems  to  check 
the  forwardness  of  the  plant,  will  only  make  it  strike  its  root  deep- 
er in  the  soil  for  more  abundant  fruitfulness.     This  retarding  sys- 
tem, therefore,  (so  to  call  it)  is  eminently  useful  in  separating  the 
chaflf  from  the  wheat.     If  it  disappoints  a  bold  profession,  it  will 
cherish  and  preserve  the  germ  of  trembling  simphcity.      Young 

1  John  xxi.  15.  2  Such  as  Prov.  viii.  17.    Jer.  iii.  4. 

3  Hottinger.    Typus  Pastor.  Ev.  p.  33.  4  psa.  iv.  4. 


YOUNG    MEN.  373 

trees,  even  of  "  the  Lord's  planting,"  require  diligent  care  and  wa- 
tering :  but  any  attempt  to  force  the  fruit  would  materially  injure 
the  vital  principle.  Indeed  they  cannot  be  accurately  distin- 
guished^ until  their  budding  and  blossoms  have  ripened  into  fruit. 
Many  a  hard  frost  nips  the  bud  ;  many  an  eastern  blast  threatens 
the  blossom :  and  therefore  the  result  of  winter  and  spring  can 
alone  determine  the  hfe  of  "  the  incorruptible  seed."  A  gradual, 
kindly  warmth,  without  a  too  indulgent  treatment,  will  be  the 
most  safe  temperature  for  these  tender  plants  in  an  unkindly  soil. 


VI.— YOUNG  MEN. 

The  breaking  in  of  "  the  wild  asses'  colt,"  demands  extreme 
management  and  patience.  The  trite  French  proverb  aptly  applies 
— '  A  drop  of  honey  will  catch  more  flies  than  a  pint  of  vinegar.' 
All  means — change  of  means — every  effort,  must  be  tried  in  suc- 
cession, to  discover  what  treatment  is  most  likely  to  produce  effect. 
Substantial  expressions  of  interest  in  their  employments — intelligi- 
ble kindness  of  manners,  and  accessibility  of  address— the  improve- 
ment of  apparently  accidental  opportunities  of  intercourse — the  use 
of  suitable  books,  with  a  cast  of  seriousness  more  or  less  deepened 
according  to  their  temper — friendly  suggestions  upon  their  temporal 
concerns,  at  the  same  time  carefully  guarding  against  meddling  in- 
terference—these and  other  plans,  adapted  to  our  knowledge  of 
their  dispositions  and  habits,  may  possibly  effect  some  good.  And 
let  it  be  remembered,  that  something  must  be  at  least  attempted  for 
them.  They  are  in  some  respects  the  most  important  part  of  our 
flock ;  and  in  their  day  will  form  the  great  body  of  influence  among 
us.  While  the  few  imbued  with  the  spirit  of  the  Gospel  are  our 
most  powerful  support ;  those  who  are  restrained  neither  by  educa- 
tion, attachment,  personal  respect,  nor  religious  principle,  generally 
become  (the  Writer  speaks  from  experience)  the  thorns  in  our  side 
— the  very  pests  of  the  parish. 

Steady,  well-conducted  young  men  may,  however,  by  good 
management,  be  brought  under  a  course  of  Bible  instruction. 
The  minister's  invitation  to  join  them  in  a  searching  of  the  Scrip- 
tures might  perhaps  allure  them.  A  chapter  read  in  rotation,  and 
afterwards  verse  by  verse  broken  into  questions,  illustrated  by  refer- 
ences, and  concluded  by  short  and  pointed  application,  would  pre- 
sent the  concentrated  substance  of  truth  in  an  interesting  form. 
The  instruction  must  however  be  carefully  adapted  to  the  varied 
capacities  and  seriousness  of  the  catechumens,  such  as  will  engage 


374  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

their  confidence,  in  the  act  of  informing  their  ignorance.  An  an- 
swer not  altogether  pertinent  must  be  allowed  so  far  as  it  goes, 
while  its  more  full  and  definite  meaning  is  explained.  When  a 
backwardness  to  reply  to  doubtful  questions  is  discovered,  we  should 
propose  those  admitting  of  a  more  certain  answer ;  taking  care  that 
each  individual  receives  distinct  consideration  and  appropriate  in- 
struction. This  exercise  must  be  enlivened  with  as  much  variety 
as  is  consistent  with  the  main  purpose,  avoiding  tedious  and  monot- 
onous arrangement,  which  will  soon  weary  those,  whose  hearts  are 
but  shghtly,  if  at  all,  moulded  into  a  spiritual  character.' 

In  many  cases  the  utter  disrelish  for  religion  renders  such  plans 
impracticable.  The  most  affectionate  controul,  acting  upon  pride 
and  self-will,  often  produces  the  most  violent  reaction.  Lake  "the 
horse  and  the  mule,  their  mouths  must  be  held  in  with  bit  and  bri- 
dle, lest  they  come  near  unto  us."=^  So  that,  when  we  have  failed 
in  taming  their  untractableness,  nothing  remains  but  to  endeavour 
to  preserve  others  (and  especially  the  elder  lads  of  our  Sunday 
Schools)  from  the  contagion  of  their  society  or  example. 

Sometimes,  however,  their  popular  institutions  may  open  a  dis- 
tinct Ministry.  We  may  obtain  important  influence  in  their  Bene- 
fit Societies.  Or  we  might  organize  a  Society  under  our  imme- 
diate superintendence,  by  the  transfer  of  the  alehouse  money  to 
the  public  fund,  affording  higher  pecuniary  advantage  at  the  same 
ratio  of  payment.  And  by  holding  out  this  attraction  to  the  con- 
siderate, we  might  form  their  rules  to  a  Christian  standard,  and 
enforce  a  decided  regard  to  moral  obligations.^  The  line  would 
thus  be  drawn  between  the  steady  and  the  irregular  ;  and,  though 
the  more  fearfid  might  hesitate  to  join  a  society  bearing  a  pecu- 

1  A  plan  of  engaging  the  interest  of  elder  lads  and  young  men,  on  the  Sunday  even- 
ings, was  successfully  tried  in  a  large  sphere.  Al!  who  could  read  well  were  invited  with- 
out limitation  of  age.  The  classes  were  divided  with  as  much  regard  as  possible  to  age ; 
the  Minister  himself  taking  the  first  and  largest  class.  About  an  hour  was  spent  in  re- 
peating a  portion  of  Scripture,  which  had  been  selected  on  the  preceding  Sunday,  and 
which  the  teachers  explained  in  the  several  classes,  requiring  the  lads  to  bring  their  own 
parallels,  as  an  evidence  of  their  diligent  study  and  interest.  There  was  no  compulsion. 
The  lessons  were  set  before  them  as  subjects  of  interest,  rather  than  as  a  task  and  duty. 
In  the  next  division  of  time,  the  whole  school  was  arranged  before  the  Minister,  who 
questioned,  illustrated,  and  applied  the  subject  which  had  been  set  before  them  in  their 
classes;  requiring  an  answer  of  Scripture  proof,  sometimes  from  a  lad,  sometimes  from  a 
class,  sometimes  from  the  whole  school.  A  short  sketch  of  Christian  Biography,  or  seri- 
ous address,  was  then  given  (unless,  as  was  sometimes  the  case,  the  interest  of  the  cate- 
chetical subject  employed  the  vifhole  time) ;  the  subject  for  the  ensuing  Sunday  was  made 
known,  and  singing  and  prayer  ended  the  evening.  The  attendance  of  the  lads  was  reg- 
ular and  voluntary.  A  bond  of  union  was  cemented  with  their  Minister  and  with  each 
other.  The  power  of  restraint  was  extensively  felt ;  and  in  many  cases  a  permanent  and 
practical  influence  was  manifested. 

2  Psalm  xxxii.  9. 

3  Friendly  Societies  on  Mr.  Becher's  system  are  well  known.  Interesting  details  of 
similar  Societies,  grounded  upon  different,  though,  probably,  not  insecure  principles,  may 
be  seen  in  Richmond's  Life,  pp.  116 — 130. 


YOUNG    MEN.  375 

liar  stamp  of  reproach  ;  yet  its  slow  progress  towards  general  ac- 
ceptance will  be  attended  with  considerable  indirect  advantages. 
The  monthly  meetings  might  be  improved  for  reading  the  Scrip- 
tures and  for  prayer ;  or  by  directing  each  member  to  contribute 
a  text,  which,  with  the  rest,  might  be  recapitulated  at  the  close  of 
the  business  with  personal  application.  Such  an  attempt  to  engraft 
spiritual  intercourse  upon  friendly  advice,  might  be  found  accepta- 
ble.' Perhaps  also  to  the  more  ignorant — not  wholly  beyond  con- 
troul — an  Adult  School  for  reading — holding  out  the  promise  of  a 
large  Testament,  when  they  sl;ould  be  able  to  use  it — might  be  a 
pleasing  temptation.  Others  might  be  allured  by  an  invitation  to 
an  Evening  Writing  or  Cyphering  School,  appending  Christian 
counsel,  as  they  might  be  able  to  bear  it.  With  the  more  intelli- 
gent, instruction  in  some  branches  of  useful  knowledge  might  be  a 
bond  of  valuable  restraint  and  interest. 

But  after  all,  this  Ministry  is  too  often  marked  with  peculiar  dis- 
couragement. We  have  the  respect  of  our  young  men,  not  their 
confidence.  In  other  instances,  we  almost  feel,  that  the  means 
used  only  increase  the  evil ;  and  that  it  is  more  wise  to  maintain  a 
degree  of  reserve  and  distance,  labouring  at  the  same  time  with 
more  intensity  to  spread  their  case  before  the  Lord.  Yet  under  all 
trials  this  Ministry  should  bear  the  stamp  of  peculiar  tenderness — 
the  "  nursing  mother  cherishing  her  children."^  Let  us  guard 
against  the  rising  of  our  own  spirit,  when  they  turn  their  backs 
upon  our  repeated  admonitions.^  While  we  "  rebuke  them  sharp- 
ly," let  us  "  instruct  them  in  meekness  ;"  shutting  out  despondency 
by  the  ^'-  jyer advent ure^  that  God  will  give  them  repentance."^  Let 
successive  disappointments  exercise  faith,  deepen  humiliation, 
quicken  prayer,  increase  anxieties — not  induce  a  sullen,  indolent 
heartlessness.  We  have  a  solemn  responsibility  on  their  account ; 
nor  must  we  readily  exclude  them,  as  "  the  dogs  and  the  swine," 
from  our  commission.^  However  humbling  may  be  our  want  of 
sensible  encouragement,  our  rule  must  be — '  Sow  in  faith,  and  have 
long  patience ;  wait  on  and  for  the  Lord.'  Fruit  will  be  found  un- 
der the  most  unpromising  appearances  ;  but  we  must  expect  to 
wait  for  it.    •'  The  patience  of  hope"  is  the  preparation  for  the  "as- 

1  For  an  interesting  plan  of  '  young  men  associated'  upon  Christian  principles,  see 
Mather's  Essays  to  do  Good,  pp.  9-2—96;  and  Dr.  Woodward's  account  of  the  rise  and 
progress  of  Religious  Societies,  chap.  ii.  iii.  One  of  the  excellent  rules  in  Dr.  W.'s  So- 
cieties was,  that  each  member  should  endeavour  to  bring  at  least  one  other  into  their 
Christian  fellowship, — a  resolution  which  was  often  honoured  with  the  Divine  blessing. 

2  1  Thess.  ii.  7.  .  .         .    , 

3  '  Quicquid  lacerato  animo  dixeris,  punientis  est  impetus,  non  charitas  corrigentis. 
August,  in'  Gal.  vi. 

4  Tit.  i.  13.  with  2  Tim.  ii.  25.  ^  See  Matt.  vu.  6. 


376  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

surance  of  hope."     "  Through  faith  and  patience,  we  shall  inherit 
the  promise." 

Another  point  of  great  moment  in  the  Ministry  of  the  young,  re- 
gards those  incautious  connections,  formed  even  under  a  religious 
profession.  The  power  to  throw  in  a  seasonable  warning,  before 
the  die  is  cast,  on  which  perhaps  depends  eternity,  is  among  the 
many  advantages  of  confidential  intercourse.  Incalculable  havoc 
has  Satan  ever  made  in  the  church,  through  these  fatal  unions. 
How  many  hopeful  blossoms  have  been  withered  !  How  many 
apparently  promising  converts,  thus  sifted,  have  proved  but  chaff! 
How  many  sincere,  but  hesitating  Christians,  have  been  shaken 
by  the  infatuated  attempt  "to  unite  "  the  temple  of  God  with  idols  !"^ 
And  yet  to  choose  the  moment,  and  to  discover  the  safe  extent,  of 
interference  :  and  for  this  purpose  to  combine  the  influence  of  con- 
fidence, and  our  knowledge  of  their  character  and  circumstances, 
demands  extreme  delicacy,  tenderness,  and  prudence.  Indeed, 
there  is  no  Ministry,  which  requires  more  anxious  consideration, 
than  the  development  of  the  sophistries  and  self-indulgent  delu- 
bions  of  this  moment,  and  the  application  of  the  touch-stone  of  the 
Gospel  to  the  spiritual  system.  The  blessing  upon  wise  and  faith- 
ful counsels  at  this  crisis,  is  a  special  token  of  our  Master's  favour 
and  help  ;  and  even  cases  of  failure  bring  with  them  much  advan- 
tage, in  a  deeper  insight  into  the  devices  of  Satan  and  the  self-deceit 
of  the  heart. 


VII.— PRACTICAL    SUGGESTIONS    ON  CONFIRMATION.2 

This  exercise  of  the  Ministry  of  the  Young,  brings  with  it  pe- 
culiar encouragements,  anxieties,  and  responsibilities.  Never  per- 
haps are  the  Pastor's  affectionate  yearnings  more  drawn  out  towards 
his  beloved  flock,  than  at  the  season  of  Confirmation.  Then,  if 
ever,  he  meets  them  with  the  intensity  of  parental  interest — "  My 
little  children,  of  whom  I  travail  in  birth  again,  until  Christ  be 
formed  in  you."^  The  rite  of  Confirmation,  if  not  of  express  Apos- 
tolical origin,  was  at  least  derived  from  Apostolical  practice.  We 
cannot  indeed  identify  it  with  that  imposition  of  hands,*  which  ap- 
pears to  have  been  invariably  followed  with  miraculous  influence  ; 

1  2  Cor.  vi.  14,  15. 

2  The  substance  of  this  Section  appeared  in  the  Christian  Observer,  February  and 
March,  1829. 

3  Gal.  iv.  19.  i  Acts  viii.  17 ;  xix.  6. 


CONFIRMATION.  377 

but  the  concurrent  testimonies  of  antiquity  afford  strong  presump- 
tion that  it  was  the  continuance  of  this  rite,  as  an  ordinary  means 
of  grace,  and  for  a  purpose  and  object  somewhat  varied  frorn  its 
original  institution.^  Calvin  admits  it  to  liave  been  the  custom  of 
tlie  ancient  church,  and  wishes  that  it  had  been  preserved  in  its 
siniphcity  in  his  own  church,  before  tlie  Papacy  unduly  exalted  it 
into  a  sacrament.2  The  Waldensian  church  retains  the  substance 
of  it  as  an  Apostolical  institution. ^  The  most  eminent  lights  of  the 
Reformed  Churches,  (Peter  Martyr,  Rive,  Peter  des  Moulin,  &c.) 
and  the  Bohemian  and  Lutheran  Churches,  give  it  the  weight  of 
their  authority.  Indeed  it  is  (as  Archbishop  Seeker  has  observed) 
'  of  such  acknowledged  usefulness,  that  in  the  times  of  confusion, 
when  Bishops  were  rejected,  some  of  their  adversaries  took  upon 
them  to  perform  this  part  of  their  function  ;  and  within  these 
few  years  (1741)  the  Church  of  Geneva  hath  restored  it  in  the 
best  manner  their  form  of  church  government  will  admit,  and 
added  an  office  for  it  to  their  Liturgy.'* 

This  rite  is  the  complement  and  seal  of  infant  baptism.  Then 
a  sponsorial  profession  of  the  child's  faith,  requisite  for  the  act  of 
covenanting  with  God,  had  been  made.  This  Avas  sufficient  for 
the  infant  covenant :  when  the  infant  was  received  into  the  Church, 
not  on  its  own  account,  but  as  a  part  of  its  parent,  having  a  cove- 
nant interest  in  the  promises  to  the  seed  of  behevers.'  But  in  the 
adult  covenant,  personal  benefits  are  claimed,  and  consequently 
personal  obligations  are  involved.  And  hence  without  a  personal 
profession — as  a  visible  investiture  of  the  Church  privileges  sealed 
at  Baptism — the  infant  title  to  these  privileges  is  invalidated.     The, 

I  See  the  authorities  in  Wheatly  and  Comber,  and  the  Rev.  B.  Woodd's  and  the  Bishop 
of  Calcutta's  valuable  tracts  on  the  subject.  Comp.  Bishop  Hall's  Polem.  Works,  vol.  ix., 
and  an  excellent  treatise  by  the  Rev.  T.  H.  Kingdon.  Dr.  Hammond's  View  of  the 
Directory,  and  Calvin's  Institutes,  (Christian  Observer,  1829,  pp.  71,  7"2,  143,  144,)  give 
some  important  statements  from  very  opposite  schools  of  divinity.  A  scarce  but  satisfac- 
tory treatise,  by  Jonathan  Hanmer  (1658),  besides  the  ancient  authorities,  gives  the  ap- 
proving judgment  of  Baxter,  Calamy ,  Venning,  and  others  of  the  Puritan  Divines.  Arch- 
bishop Leighton  strongly  recommended  to  his  clergy  the  substance  of  the  rite ;  though 
the  turbulent  spirit  of  his  times  did  not  allov?  lum  to  introduce  the  ceremony.  VVorks,  ii. 
450.  It  is  difficult  to  conjecture  any  reasonable  objection  to  the  form — consecrated  as  it 
is  by  the  frequent  usage  of  the  Old  Testament  Church,  by  the  example  of  our  Lord;  and 
being  (as  Calvin  remarks)  '  the  ordinary  rite  among  the  Jews,  in  commending  any  one  to 
the  bles.sin^of  God.'     Calv.  in  Acts  xiii.  3. 

•2  Calv.  instit.  lib.  iv.  cap.  xix.  4.  13;  and  on  Heb.  vi.  2 ;  which  text  he  conceives  fully 
sufficient  to  prove  the  apostolical  origin  of  the  present  institution.  Chrysostom  expounds 
the  passage  to  the  same  purport. 

3  See  their  Confession  and  Apologies,  quoted  in  Hanmer's  Exercitation,  pp.  37 — 40. 

4  Seeker's  Charges,  p.  5'2.  The  professors  of  Theology  at  Leyden,  having  with  Calvin 
expressed  their  wishes  for  its  restoration  in  the  Church,  add — '  Cvjus  substantia  in  Ec- 
desiis  nostris  religiose  servatur.' — Synopsis  Purioris  Theologia;,  Lugd.  1625.  Disput.  xlvii. 
sect.  13,  a  work  deservedly  of  high  estimation.  Compare  also  Baxter's  Infant's  Church 
r.Iembership. 

5  See  Gen.  xvii.  7—10;  Deut.  xxix.  10—12;  Acts  ii.  39. 

48 


378  VIEW    OF    THE    CHRISTIAN    MINISTRY,' 

profession  made  a't  the  Eucharist  hy  no  means  answers  this  design ; 
having  no  distinct  reference  to  the  title,  on  which  we  claim  to  be 
admitted  complete  members  of  the  visible  church. 

The  Church  manifestly  has  a  right  to  demand  a  profession.  She 
cannot  judge  of  what  she  does  not  know.  She  does  not  pretend 
to  be  a  searcher  of  hearts.  She  can  only  therefore  determine  by 
outward  signs.  The  Apostles  even  hesitated  to  receive  Saul  into 
their  company,  (though  with  the  strongest  evidence  of  sincerity) 
until  the  Church  had  received  a  voucher  of  the  credibility  of  his 
profession. 1  Indeed  without  this  profession,  what  hinders  the  infi- 
del from  advancing  a  claim,  on  the  ground  of  his  infant  baptism, 
to  the  full  privileges  of  the.  Church,  and  the  Church  herself  from 
being  thus  virtually  unchurched?  Every  church,  therefore,  prac- 
tising infant  baptism,  insists  upon  a  confession .  of  faith,  as  indis- 
pensable for  full  communion  with  the  visible  body  :  and,  this  being 
admitted,  we  decide,  (forbearing  with  those  who  conscientiously 
differ  from  us)  that  the  profession  of  confirmation  is  more  conform- 
able to  the  practice  of  the  Apostolical  churches  and  primitive  usage, 
than  any  that  prevails. 

In  fact,  while  it  secures  all  the  privileges  of  infant  baptism.,  and 
certifies  God's  favour  and  gracious  goodness  to  our  children — it  in- 
cludes also  the  substance  of  adult  baptism—'-'  the  answer  of  a  good 
conscience  towards  God."^  Here  the  grace  that  had  been  faithful- 
ly prayed  for  in  baptism  is  publicly  acknowledged,  and  its  increase 
sought  and  expected  by  the  renewed  exercise  of  the  same  faith. 
So  far  therefore  as  it  is  sincere,  it  exhibits  profession  converted  into 
principle — the  outward  sign  of  the  cross  as  the  mark  of  the  true 
spirit  of  the  cross,  imbuing  the  h'eart,  and  manifested  in  the  con- 
sistency of  the  Christian  character. 

The  character  of  this  engagement  is  distinctly  spiritual.  What 
else  is  the  baptismal  covenant  between  God  and  the  infant  ?  Are 
not  the  preface,  question  and  answer,  and  the  prayer  in  the  Confir- 
mation service  eminently  spiritual?  Is — "  /  c?o"  renew  the  solemn 
j)ro7nise — any  thing  less  than  a  purpose  of  the  heart  ?  Can  that 
be  solemn,  which  is  mere  hp-profession  ?  Our  Church  regards  the 
confirmed  as  ready  for  the  communion  ;  and  does  she  not  insist 
upon  spiritual  qualifications  for  the  reception  of  that  holy  sacra- 
ment ?^  Consider  our  spiritual  catechism  on  the  one  side,  and  our 
peculiarly  spiritual  Communion  Service  on  the  other ;  and  we  can- 
not conceive  this  intermediate  Service  to  be  of  a  less  spiritual  mould. 

1  Acts  ix.  26,  27.  2  l  Peter  iii.  21. 

3  Compare  the  answer  to  the  last  question  in  the  Catechism. 


CONFIRMATION.  379 

As  the  preliminary  however  for  Ministerial  instruction,  the  de- 
basing rubbish  of  superstition  and  ignorance  must  be  cleared  away. 
Many  of  us  have  elicited  notions  in  the  course  of  catechetical  in- 
quiry, which,  had  not  familiar  intercourse  brought  them  to  light, 
would  have  been  deemed  traditionary  reUcs  of  tlie  dark  ages.  Some 
will  come  for  the  bishop's  blessing,  with  no  idea,  desire,  or  expecta- 
tion of  the  blessing  of  God  ;  others,  to  relieve  their  sponsors  of  the 
burden  of  their  sins  and  duties  ;  as  if  personal  responsibility  were 
not  coeval  with  the  earliest  "  discernment  between  our  right  hand 
and  our  left  hand  ;"  or  as  if  we,  who  are  utterly  unable  to  answer 
for  ourselves,  could  answer  for  one  another ;  or  as  if  any  one  could 
be  found  to  answer  for  one  of  us,  but  Him,  "  who  his  own  self  bore 
our  sins  in  his  own  body  on  the  tree."  The  true  candidate  for 
Confirmation  will  come  in  self-renunciation  and  faith — not  to  take 
his  sins  upon  himself,  but  to  lay  them  upon  Christ ;  and  to  take 
his  yoke  upon  him,  in  the  simple  devotedness  of  a  pardoned  and 
accepted  sinner.  With  the  more  intelligent,  who  yet  are  ignorant 
of  the  spiritual  requisitions  of  the  service  of  God,  errors  are  preva- 
lent, less  palpably  absurd,  but  scarcely  less  dangerous.  It  is  often 
expected  to  operate  as  a  charm,  to  make  the  path-way  to  heaven 
from  henceforth  more  easy.  Resolutions  are  connected  with  the 
ordinance  itself,  with  more  or  less  of  sincerity,  but  the  natural  fruit 
of  ignorance  and  self-deception.  From  that  day  a  new  era  will 
begin  ;  a  more  serious  course  of  life  will  be  commenced ;  the  world, 
if  not  wholly  forsaken,  will  be  restrained  within  more  measured 
limits.  And  all  this  is  anticipated,  without  any  distinct  feeling  of 
helplessness,  perception  of  the  need  of  a  change  of  heart,  or  de- 
pendence on  Divine  grace.  They  are  soon  however  reminded, 
that,  while  the  heart  remains  unchanged,  the  difficulty  must  re- 
main in  full  force  ;  that  the  world  will  be  as  ensnaring,  Satan  as 
tempting,  and  sin  as  powerful  as  before  ;  that,  if  there  is  not  at  the 
present  moment  a  sincere  and  humble  desire  of  self-dedication  to 
God,  the  day  and  service  of  Confirmation  possess  no  innate  power 
to  give  a  new  bias  to  the  heart. 

But  we  have  also  to  contend  with  the  gross  misconceptions  of 
parents.  Confirmation  is  with  them  a  respectable  church  form, 
with  no  meaning,  and  linked  with  no  obligations.  Their  children 
are  come  to  a  proper  age.  They  must  receive  tiie  sacrament — fit 
or  unfit ;  and  therefore  as  a  preliminary,  it  is  decent  that  they 
should  be  confirmed  ;  that  is,  that  they  should  solemnly  promise,  in 
the  presence  and  in  the  house  of  God,  what  they  have  no  desire  or 
intention  to  perform ;  and  the  performance  of  which  would  often  be 


380  VIEW    OF    THE    CHRISTIAN    MINISTRY  t 

in  direct  opposition  to  their  parents'  wishes,  instructions,  and  ex- 
ample. Thus  does  the  rash  heedlessness — we  might  say — the  pro- 
fane trifling — of  parents— encourage  their  children  in  the  profession 
of  a  wilful  falsehood  ;  striking  a  blow  at  the  root  of  all  moral  obli- 
gations, Christian  integrity,  and  even  common  honesty. 

The  course  of  Confirmation  instruction  naturally  includes  a  clear 
exposition  of  the  nature  and  obligation  of  the  baptismal  vow  ;* 
which  is  as  strictly  bound  upon  every  professing  Christian,  as  if  he 
had  made  it  in  his  own  person.  It  was  made  on  his  account ;  from 
a  regard  to  his  best  interests  ;  and  to  bring  him  early  into  covenant 
with  God,  and  into  fellowship  with  Christ.  As  therefore  his  bap- 
tismal obligation  bound  him  only  for  his  good  in  the  way  of  privi- 
lege ;  and  to  nothing  in  the  way  of  duty,  to  which  his  relation  to 
God  had  not  previously  bound  him  from  his  first  moment  of  ac- 
countableness  ;  he  has  every  reason,  when  come  to  competent  un- 
derstanding, to  set  his  own  hand  to  it.  He  comes  therefore  now  in 
Confirmation,  to  affix  his  seal  to  his  infant  baptism  by  his  own  act 
and  deed ;  and  to  dedicate  himself  to  God  in  that  engagement,  in 
which  he  had  been  dedicated  to  him  in  infancy. 

He  now  makes  the  declaration,  not  of  what  he  wishes  to  do,  but 
of  what  he  does  ;  not  of  what  he  would  be,  but  of  what  he  is. 
The  grace  here  prayed  for  is,  not  that  he  may  devote  himself  to 
God  ;  but  that,  having  devoted  himself,  and  now  making  the  pro- 
fession of  it,  he  may  be  faithful  to  the  end.  Indeed,  upon  the 
ground  of  the  faith  professed  in  his  baptism,  he  has  already  called 
himself  "  a  member  of  Christ."  and  has  acknowledged  his  obliga- 
tions to  God,  "  who  hatli  called  him  unto  this  state  of  salvation." 
He  is  now  come  to  confess  before  the  church  his  humble  and  sin- 
cere readiness,  according  to  the  terms  of  the  baptismal  covenant,  to 
renounce  the  service  of  his  spiritual  enemies ;  to  accept  the  Gospel 
as  his  hope  of  salvation  ;  and  to  determine  by  God's  help,  sought 
and  obtained  in  earnest  prayer,  to  continue  in  the  way  to  his  life's 
end.  Upon  this  credible  profession,  the  Bishop,  as  the  Minister  of 
God,  lays  his  hands  upon  him,  with  prayer,  as  the  sign  of  the  Holy 
Spirit  already  vouchsafed,  and  as  an  assurance,  on  God's  behalf,  of 
its  confirmation  and  increase. 

This  is  the  meaning  of  the  rite,  upon  the  supposition  of  the  sin- 
cerity of  the  confirmant.  But  we  cannot  shut  our  eyes  to  the  la- 
mentable fact,  that  a  vast  majority  of  our  candidates  are  ahke 
ignorant  of  the  nature  of  this  ordinance,  and  unimpressed  with  its 

1  The  Writer  ventures  to  refer  to  his  own  Tract  upon  Confirmation,  for  a  system  of 
Pulpit  and  Private  instruction. 


CONFIRMATION.  381 

obligations.  Some  remember  tho^  profane  merriment  of  tlie  last 
occasion ;  and  wish  to  have  their  holiday,  like  otliers,  in  the  mock 
ery  of  the  service  of  God.  Some  think  to  please  their  parents  by 
this  blind  profanation  :  forgetting,  how  unable  they  will  be  to  shel- 
ter them  from  the  awful  consequences  of  their  wilful  falsehood  ;  and 
that  the  plea  of  parental  obligation  will  be  of  no  avail,  when  the 
heavy  indictment  appears  against  them  at  the  bar  of  their  .Judge. 
Some  think  with  their  parents,  that  Confirmation  is  proper  for  every 
young  person,  and  that  is  a  reproach  not  to  be  confirmed  ;  and 
therefore,  though  they  have  no  more  intention  of  leaving  the  world 
for  Christ,  than  of  quitting  their  country  for  a  foreign  land,  they 
have  no  objection  to  the  mere  ceremony  of  a  promise ;  and,  for  de- 
cency's sake,  they  wish  to  be  confirmed. 

Now  for  young  persons  under  these  or  similar  misconceptions,  a 
customary  course  of  Pulpit  Ministry  is  clearly  inefficient.  They 
need  the  simplest  elementary  instruction,  conveyed  to  their  minds 
in  an  interesting  and  arresting  form."  They  need  to  be  awakened 
from  their  ignorance  or  carelessness,  in  order  to  be  informed  and 
encouraged.  They  require  a  close  as  well  as  a  familiar  and  affec- 
tionate address  ;  an  adaptation  of  the  broad  outline  of  instruction, 
(such  as  the  detail  of  the  baptismal  vow)  to  their  several  tempers, 
habits,  pleasures,  temptations,  and  general  conduct  ]^  together  with 
frequent  enquiry  into  their  intelligent  and  experimental  apprehen- 
sion of  truth.  Texts,  or  short  courses  of  reading,  might  be  marked 
for  special  examination  and  prayer — such  as  brief  statements  of  the 
fundamental  doctrines,  practical  exhibitions  of  Christian  duty,  af- 
fecting views  of  the  Saviour's  love,  portions  for  prayer,  and  encour- 
aging illustrations  of  the  character  and  happiness  of  devotedness  to 
God.'3     We  should  enforce  the  constraining  motives  of  the  Gospel 

*  Sec  Rev.  J.  Bickorsteth's  Short  Catechism  on  Confirmation. 

*  Bishop  Butler  insists  upon  personal  conference,  as  an  indispensable  part  of  prepara- 
tion for  confirmation.  See  his  Charge  to  the  Diocese  of  Durham.  Works,  ii.  422.  Com- 
pare also  Bishop  Wilson's  Parochialia.  Works,  iv.  16 — 34.  Bishop  of  Winchester's 
Primary  Charge,  p.  39. 

3  Take  an  example  from  the  interesting  memoir  of  Rev.  J.  Escreet — '  Mr.  E.  was  ex- 
cited to  laliour  as  much  as  possible  to  prepare  his  young  parishioners  for  the  ordinance, 
to  which  they  were  invited.  He  employed  such  time  and  labour  in  explaining  the  in- 
stitution, expounding  suitable  passages  of  Scripture,  and  impressing  upon  their  minds 
the  spirit,  and  temper,  and  disposition,  which  they  should  cultivate.  He  addressed  to 
them  a  series  of  discourses  upon  the  subject,  pointing  out,  from  1  Sam.  i.  28,  the  blessed- 
ness of  an  early  devotion  to  God;  from  Josh.  xxiv.  15,  the  duty  of  choosing  God's  ser- 
vice; from  1  Peter  v.  8,  the  importance  of  resisting  our  great  adversary;  and  from  Heb. 
vi.  2,  the  grounds  and  utility  of  the  institution,  by  the  effect  produced  on  the  minds  of  the 
confirmed,  and  on  the  minds  of  others.'  Again:  'Mr.  Escreet  earnestly  called  upon 
his  young  people,  seriously  to  consider  the  nature  of  the  ordinance,  and  carefully  to 
examine  themselves ;  to  sit  down  and  count  the  cost ;  to  remember  their  obligations  to 
Almighty  God,  that  they  must  either  serve  him,  their  rightful  Lord  and  Master,  or  join 
themselves  to  his  enemies ;  and  that  therefore  it  was  their  true  interest,  as  well  as  their 
bounden  duty,  to  devote  themselves  entirely  to  God's  service ;  and  to  pour  out  their  souls 


382  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

with  tender  seriousness,  combii:^d  with  strong  remonstrances  upon 
the  reasonableness  of  the  service  of  God,  and  the  ingratitude  and 
rebellion  of  resisting  his  love.  '  Can  you,' — we  might  say  to  them 
— '  hesitate  to  give  your  hearts  to  sucli  a  Saviour  ?  How  ungrate- 
ful, how  inexcusable,  this  reluctance  to  so  blessed  a  service  !  Had 
he  been  as  reluctant  to  die  for  you,  as  you  are  to  live  for  him,  would 
he  have  emptied  himself  of  his  heavenly  glory  for  your  sakes  ? 
Think  of  the  Son  of  God  becoming  a  man  of  sorrows  for  you  :  and 
can  you  turn  away  from  his  command  of  love,  which  seems  to 
come  from  his  cross — "  My  son,  give  me  thine  heart  ?" ' 

We  can  only  however  broadly  sketch  the  course  of  private  com- 
munication with  catechumens.  Its  shaping  into  a  more  distinct 
and  applicatory  form  will  vary,  more  or  less,  in  every  instance. 
We  come  into  contact  with  minds  cast  into  different  moulds,  or 
minds  similarly  constructed,  but  passing  before  us,  in  different 
stages  of  ignorance  or  of  enquiry,  of  resistance  or  of  yielding,  to 
the  influence  of  the  Gospel.  In  large  numbers,  where  it  would  be 
nearly  impracticable  to  insulate  each  particular  case,  we  might 
form  classes  with  advantage,  after  short  individual  converse  ;  and 
thus  retain,  in  a  great  measure,  the  familiar  mode  of  instruction.' 
With  educated  minds  perhaps  the  use  of  the  pen  might  supply  an 
useful  medium  of  communicationj  in  requesting  written  replies  to  a 
series  of  explicit  and  searching  enquiries. 

Many  of  us  feel  some  difficulty  in  ascertaining  the  precise  qual- 
ification intended  by  the  church  for  this  holy,  but,  alas  !  too  often 
profaned,  rite.  The  sixty-first  canon  is  express — that  we  take  es- 
pecial care  that  none  be  presented,  but  such  as  we  know  are  fit.* 
Now,  if  this  canon  be  explained  according  to  the  letter  of   the 

in  fervent  prayers,  that  he  would  accept  the  sacrifice,  and  receive  and  keep  them  for  his 
own.' 

1  This  was  the  plan  of  Mr.  Robinson  of  Leicester,  in  his  extensive  sphere.  His  '  Con- 
firmation season'  (his  biographer  informs  us)  '  was  one  he  particularly  valued,  and  had 
reason  to  esteem  as  his  choicest  seed-time.  He  prepared  his  congregation  for  it  by  ser- 
mons :  he  collected  the  young  people,  arranged  their  names,  insi.steil  upon  their  regular 

■  attendance,  as  a  condition  of  giving  them  a  certificate,  and  addressed  a  sort  of  family 
lecture  to  them  on  the  Church  Catechism,  which  he  accompanied  with  solemn  and  car- 
nest  prayer,  during  five  or  six  weeks  before  the  bishop  appeared.  In  this  interval  he 
would  talk  with  some  of  them  familiarly,  but  seriously,  in  small  parties  ;  with  some  sepa- 
rately in  his  study;  to  all  he  made  a  present  of  his  excellent  little  tract  on  the  subject: 
to  all  he  gave  special  and  appropriate  exhortations  from  the  pulpit;  to  all  he  showed  him- 
self the  faithful  shepherd,  leading  his  flock  with  great  solemnity  on  the  morning  of  the 
service,  praying,  exhorting,  and  at  length  presenting  them,  with  his  own  hands,  to  his 
superior,  and  to  Ins  superior's  Lord.'     Life,  pp.  335,  336. 

2  Thus  Abp.  Seeker  gives  the  spirit,  not  the  letter  of  the  canon,  (Charges,  p.  55.)  The 
words  of  the  canon  are,  '  that  none  shall  be  presented  to  the  bishop,  for  him  to  lay  his 
hands  upon,  but  such  as  can  render  an  account  of  their  faith,  according  to  the  catechism 
in  the  said  book  contained.'  The  rubric  in  the  Catechism  respecting  Confirmation,  more 
accords  with  the  letter  of  the  archbishop's  words,  and  probably  was  in  his  mind — '  All 
Buch  as  he  shall  think  Jit  to  be  presented  to  the  bishop  to  be  confirmed.' 


CONFIRMATION.  383 

mandate  to  the  sponsor  in  the  baptismal  service,  the  fitness  for  Con- 
firmation would  seem  only  to  imply  an  acquaintance  with  and  in- 
struction {itytiether  influential  or  not)  in,  the  Catechism.  This 
line  would  include  every  species  of  the  ungodly,  while  living  in  the 
habitual  indulgence  of  wilful  and  flagrant  sin.  But  that  our 
church,  in  requiring  '  an  account  of  the  candidate's  faith,''  combined 
with  a  capacity  to  'answer  to  the  questions  of  the  Catechism,'^ 
a  practical  acknowledgment  of  the  baptismal  obligation,  is  suf- 
ficiently evident,  both  from  the  fearful  profanation,  which  must, 
result  from  a  literal  adherence  to  the  mandate,  and  from  the  judg- 
ment of  some  of  her  most  accredited  authorities.  '  I  must  entreat 
you,'  (as  Seeker  charged  his  clergy)  '  to  endeavour,  that  none  be 
brought,  but  those  who  (to  speak  in  the  language  of  the  Rubric,) 
are  come  to  years  of  discretion,  who  have  learned,  not  the  words 
only,  but  in  a  competent  degree,  the  meaning  of  what  was  prom- 
ised for  them  in  baptism ;  who  can  say  with  seriousness  and  truth, 
[what  surely  else  they  ought  not  to  say  at  all,)  that  '  in  the  pres- 
ence of  God  and  the  congregation,  they  ratify  and  confirm  the 
same  in  their  own  persons.'  Bishop  Burnet  speaks  irfost  plainly 
and  admirably  to  the  same  point.^ 

This  concurrent  decision  of  these  authorized  guardians  of  our 
church,  deservedly  of  great  name  among  us,  must  be  deemed  sat- 
isfactory. It  needs  only  be  added,  that  the  compliance  with  the 
letter  of  the  mandate  gives  plausible  ground  to  the  objections  of  Dis- 
senters ;  is  utterly  inconsistent  with  the  spiritual  character  of  our 
church,  and  the  spiritual  engagements  she  requires  from  her  mem- 
bers; and  reduces  the  ordinance  of  Confirmation  to  an  empty  cer- 
emony, productive  of  no  possible  benefit  to  the  persons  confirmed, 
and  bearing  only  the  stamp  of  wilful  falsehood  and  solemn  mock- 
ery, insulting  to  the  presence  and  house  of  a  holy,  jealous  God. 

The  difficulty  however  that  is  often  and  painfully  felt,  of  com- 
plying with  the  literal  requisition  of  the  Church,  will  be  materially 
diminished,  by  a  decided  course  of  applicatory  instruction.  As  the 
affecting  result  of  this  experiment — At  the  commencement  of  the 
course,  all  the  catechumens  werie  constant  in  their  attendance  ; 
but,  as  the  subject  gradually  opened  before  them,  and  was  brought 
into  individual  and  grappling  contact  with  their  consciences,  the 
numbers  gradually  diminished,  (as  in  Gideon's  army,  though  in- 
deed not  in  the  same  fearful  proportion,)  until  they  had  dwindled 
down  to  one  half  of  their  original  body.     The  "  mixed  multitude" 

1  See  the  words  of  the  canon  quoted  above. 

2  Preface  to  Confirmation  Service,  and  rubric  appended  to  the  Catechism. 

3  Seeker's  Charges,  p.  53.     Pastoral  Care,  chap.  viii. 


384  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

began  to  find  the  gate  too  strait,  and  the  way  too  narrow,  for  their 
pleasures,  self-indulgence,  and  habits  of  sin  ;  and  retired  from  the 
course.  They  perceived  that  they  had  altogether  mistaken  the 
matter ;  and  that,  what  they  had  conceived  to  be  only  a  decent 
form,  or  perhaps  a  day  of  mirth,  involved  a  profession,  which,  in 
common  honesty,  they  dared  not  make,  and  obhgations  which  they 
had  neither  desire  nor  purpose  to  acknowledge.  And  though  they 
were  repeatedly  warned,  that  the  declining  of  the  public  profession 
still  left  these  obligations  in  their  full  force  ;  yet  they  had  not  the 
hardihood  to  venture  upon  the  solemn  aggravation  of  hypocrisy  in 
the  profession,  witliout  any  possible  benefit  to  be  expected  from  it. 
They  were  often  indeed  assured  of  the  earnest  desire  of  their  Min- 
ister for  their  Confirmation ;  while  he  felt  it  incumbent  upon  hira 
to  explain  to  them  its  real  nature  and  importance — as  the  ratifica- 
tion, 'with  their  own  mouth  and  consent,  openly  before  the 
Church,'  of  their  baptismal  engagement  of  renunciation,  faith,  and 
obedience.  If  they  were  Avilling  '  to  confirm  this  promise  in  their 
own  persons,'  it  was  equally  his  duty  and  privilege  to  encourage 
them.  Bui  if  they  were  in  heart  and  life  unwilling,  would  they 
dare  to  present  themselves  to  the  bishop  with  a  falsehood  in  their 
mouths ;  the  guilt  of  which  would  be  in  no  degree  diminished  by 
the  awful  fact  of  a  multitude  uniting  with  them  in  it ;  but  rather 
would  be  aggravated  by  every  circumstance  of  the  occasion,  by  the 
light  and  knowledge  which  made  it  wilful ;  and  by  the  presence 
of  God  in  his  own  house,  with  the  Minister  and  representatives  of 
his  church?  This  close  dealing  with  their  consciences  would  need 
little  exercise  of  our  prerogative.  Though  we  should  admit  in- 
deed the  imputation  of  discouraging  their  wishes  and  intentions : 
yet  the  responsibility  of  declining  the  profession  will  be  entirely 
their  own. 

Yet  our  system  would  be  widely  different,  not  only  with  the 
more  encouraging  cases,  but  also  with  the  first  dawn  of  hope  upon 
discouragement.  Here  we  would  imitate  our  Master's  merciful  ten- 
derness to  "  the  bruised  reed  and  the  smoking  flax."  But  with  the 
careless,  the  more  respectable  (st'iU  remaining  unintelligent  or  un- 
impressed) and  even  with  many  of  the  doubtful,  this  treatment 
may  be  pursued  in  perfect  consistency  with  Ministerial  tenderness, 
though  not  indeed,  (in  some  instances  more  especially,)  without 
some  personal  conflict,  and  probably  some  Ministerial  cross.  We 
would  ever  hold  out  invitation  to  the  last  stage  of  enquiry,  lest  we 
seem  to  prescribe  limits  to  the  grace  of  God,  and  hinder,  as  far  as 


CONFIRMATION.  385 

men  can  do,  the  operation  of  his  own  work,  by  want  of  considera- 
tion, patience,  and  love. 

The  difficulties  liowever  in  the  right  treatment  6f  ConfirmatioQ 
are  often  exceedingly  great.  They  begin  in  our  own  bosoms ; 
they  belong  to  the  various  motives  operating  with  catechumens, 
their  dilTerent  states  of  mind,  the  conflicting  opinions  in  our  parishes, 
especially  among  Dissenters,  and  perhaps  also  among  our  own 
brethren  ;  and  even  if  none  of  these  things  embarrass  us,  there  is 
the  pain  of  possibly  dismissing  any,  that  may  possess  the  latent 
germ  of  true  piety  ;  and  of  admitting  neutrals — those  of  whose 
cases  we  can  form  no  decided  judgment.  Truly  the  season  calls 
for  special  prayer  ;  that  power  and  wisdom  may  be  given  to  us  to 
lay  bare  the  heart  of  the  candidate  to  his  own  eyes  ;  and  that,  see- 
ing our  path  clearly,  we  may  act  to  our  satisfaction,  and  to  his 
conviction. 

The  proper  age  for  Confirmation  has  been  variously  determined. 
In  England,  during  the  reign  of  Popery,  it  was  five  years  of  age. 
The  Council  of  Trent  appointed  between  seven  and  twelve  years. 
Another  Council  at  Milan  forbad  the  confirming  of  any  under 
seven.  This  requisition  was  consistent  with  the  true  genius  of 
popery.  It  was,  like  their  six  other  sacraments,  an  opus  operatum 
upon  passive  agents.  Calvin  determined  the  age  of  ten,  an  age 
usually  far  too  young  for  intelligent  sincerity  or  profession.  Our 
church  has  more  wisely  marked  the  time  indefinitely — '  come  to 
the  years  of  discretion,'  an  era,  which  must  vary  in  some  degree 
according  to  natural  capacity,  and  opportunities  of  instruction  and 
preparation.  Few  reach  this  era  before  the  age  of  thirteen,  and  not 
many  so  early. 

We  must  deeply  regret,  that  Ministerial  unfaithfulness  should 
give  plausible  pretext  for  Dissenting  misconceptions,  as  to  the  na- 
ture and  value  of  this  ordinance.  But  that  "  eye"  must  "  be  evil" 
indeed,  that  cannot  distinguish  between  a  rite,  diligently  improved 
as  a  sign  and  means  of  self-dedication,  and  the  same  rite  left  to  its 
own  nakedness,  unconnected  with  Christian  instruction  or  Christian 
motives  ;  and  therefore — -from  Ministerial  neglect — not  from  iin- 
scriptural  superstition — made  an  occasion  of  affronting  mockery 
to  God  under  the  shadow  of  a  reasonable  service.  Is  there  no  dif- 
ference between  a  promiscuous  multitude,  gathered — hke  the  as- 
sembly at  Ephesus,  "  the  more  part  of  whom  knew  not  wherefore 
they  were  come  together"' — and  between  a  "  little  flock,"  duly  in- 
structed in  the  nature  of  their  obligations ;    and  coming  to  the 

'  Acts  xix.  32. 

49 


386  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

house  of  God  to  testify  their  public  and  willing  surrender  to  \he 
service  of  their  Saviour  1  Methinks  candour  would  forbear  to 
condemn,  where  it  could  not  wholly  accord,  and  would  forgive 
the  mode  in  the  approval  of  the  end,  and  would  be  ready  to  say 
— "  The  blessing  of  the  Lord  be  upon  you  ;  we  bless  you  in  the 
name  of  the  Lord."^ 

We  add  a  suggestion  on  the  importance  of  keeping  alive  the  im- 
pressions of  the  season  in  our  subsequent  Ministry.  Much  antici- 
pated blessing  has  often  been  lost  from  the  neglect  of  "  stirring  up 
the  minds"  of  the  confirmants,  from  time  to  tiine,  "  by  way  of  re- 
membrance." Would  it  not  be  desirable  occasionally  to  address 
them  from  the  pulpit ;  to  probe  and  encourage  them  in  private  con- 
ference ;  and  to  assemble  them  periodically  for  the  pupose  of  a  re- 
newed, systematic,  and  self-examining  exhortation,  to  an  habi^al 
and  consistent  fulfilment  of  their  obligations  ? 

As  a  mere  ceremony,  nothing  can  be  more  unmeaning,  or  we 
may  say,  more  profane,  than  Confirmation.  As  an  ordinance,  se- 
riously considered,  and  conscientiously  improved — its  successive 
eras  add  living  members  to  our  churches.  But  if  not  a  single  in- 
stance of  visible  blessing  had  been  vouchsafed,  yet  the  opportuni- 
ties then  specially  aflforded,  of  exciting  a  spirit  of  prayer  for  the 
rising  generation  ;  of  bringing  the  grace  and  mercy  of  the  Saviour 
into  more  immediate  contact  with  their  understandings  and  affec- 
tions ;  and  of  detailing  before  them  a  more  explicit  exhibition  of 
their  solemn  and  unchangeable  obhgations,  cannot  be  wholly  un- 
productive of  a  blessing  to  our  own  hearts  ;  and  may  be  confidently 
expected  to  produce  an  ultimate  and  abundant  harvest  in  many 
unpromising  cases. 

A  memorandum  book  to  enter  minutes  of  conversation  with  cat- 
echumens would  afford  many  useful  and  interesting  recollections. 
— The  following  may  furnish  a  sample  : — 

The  approach  of  A.  B.  to  Confirmation  gave  me  from  the  be- 
ginning unmixed  uneasiness.  My  conversations  with  him,  from 
time  to  time,  elicited  no  satisfactory  evidence  of  true  penitence. 
The  character  and  habit  of  his  mind  were  decidedly,  though  not 
grossly,  worldly  ;  and  therefore  the  profession  of  renunciation  of  the 
world  in  entireness  and  sincerity  was  probing,  the  specific  applica- 
tion of  the  baptismal  vow  to  his  individual  case.  He  professed  in- 
creased seriousness  of  mind,  and  a  readiness  to  give  more  consider- 
ation to  the  subject  of  religion  ;  but  the  intention  of  buying  "  the 
pearl  of  great  price"  at  the  cost  of  "  selling  all  that  he  had,"*  I  fear, 

1  Psalm  cxxix.  8.  2  Matt.  xiii.  45,  46. 


CONFIRMATION.  387 

had  never  found  a  place  in  his  heart.  I  entered  into  the  subject 
with  him  in  close  conversation,  entreaty,  and  prayer.  'Are  you 
willing  to  stand  to  this  profession  to  renounce  all  that  this  world 
oflers  for  Christ?'  He  was  afraid — not  all :  he  was  willing  to  give 
up  some  things,  but  he  could  not  say  more.  I  told  him  that  some, 
and  not  all,  meant  nothing  :  that  an  unreadiness  to  forsake  all 
made  it  doubtful,  whether  there  was  a  real  desire  and  sincere  inten- 
tion to  yield  any  thing  ;  as  that  "  faith,"  Avhich  alone  could  enable 
him  cheerfully  to  make  one  sacrifice  for  Christ,  was  "  the  victory 
that  overcometh  the  world"'  in  every  form  of  temptation  in  which  it 
could  present  itself.  I  should  have  spoken  to  him  differently,  allowing 
hesitation  and  conflict  in  his  mind,  had  I  felt  any  reason  for  hope, 
that  the  germ  of  Christian  sincerity,  even  in  its  weakest  influence, 
was  hid  in  the  ground  of  his  heart.  He  hoped  indeed  that  he 
might  be  different  some  future  day  ;  but  at  present  he  was  not  pre- 
pared to  come  up  to  the  requisitions  of  the  Gospel.  Either  he  had 
not  counted  the  cost ;  or  he  was  not  willing  to  abide  it.  His  faint 
resolutions  derived  all  their  strength  from  his  own  resources  ;  and 
were  wholly  unconnected  with  a  sense  of  helplessness,  and  depend- 
ence upon  strength  from  above.  It  was  therefore  easy  to  determine 
their  character,  and  to  predict  their  failure. 

Another  case  (of  the  same  character,  and  with  the  same  melan- 
choly issue)  was  that  of  C.  D.  a  wild  and  careless  lad,  whose  mind 
had  hitherto  been  undisturbed  witli  the  most  cursory  thought  of  re- 
ligion. The  world  was  every  thing  with  him  ;  all  his  care,  all  his 
employ,  all  his  delight.  Eternity,  with  its  infinite  momentous 
stake,  had  been  wholly  disregarded.  Confirmation,  in  his  view, 
was  a  thing  of  course.  Several  of  his  family  had  gone  to  the  last 
Confirmation  ;  and  he  was  old  enough  for  the  present ;  and  the 
repetition  of  his  catechism  was  all  that  he  conceived  would  be  re- 
quired. I  endeavoured  to  impress  serious  conviction  upon  his  con- 
science ;  but  could  only  obtain  a  promise,  that  he  would  turn  the 
matter  over  in  his  mind.  Some  shght  impressions  however  were 
made  by  repeated  conversations.  As  the  time  drew  near,  I  endeav- 
oured tobring  his  mind  to  a  crisis.  He  told  me,  that  he  was  willing 
to  be  confirmed  ;  to  which  I  rephed — '  I  am  glad  to  hear  it,  if  it  be 
really  true  that  you  wish  to  confirm  your  baptismal  vow,  and  really 
to  renounce  the  devil,  the  world,  and  the  flesh.  But  you  must  un- 
derstand the  meaning  and  seriousness  of  this  determination.  Con- 
firmation is  a  promise  you  are  going  to  make — or  rather  to  renew 
— to  God.     You  are  going  to  promise  great  things — things,  which, 

'  John  V.  4,  5, 


388  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

if  you  perform  them,  will  make  the  world  wonder.     You  are  going 
to  promise  the  great,  holy,  heart-searching  God,  that  you  will,  from 
this  time  forth,  for  ever  renounce,  forsake,  and  abhor  the  devil  and 
all  his  works  ;  sin  of  every  kind,  of  every  degree,  whatever  your 
conscience  tells  you  to  be  wrong  ;  and  that  you  will  resist  with  all 
your  might  whatever  temptations  have   hitherto   overcome   you. 
These  are  great  things  for  you  to  promise.'     '  I  doubt,'  (said  he)  '  I 
am  not  fit :  I  had  rather  not  go.'     Not  at  present  taking  notice  of 
his  hesitation,  I  proceeded — '  You  are  in  the  world  from  morning 
to  night ;  Satan  puts  every  temptation  in  your  way— sin,  the  neg- 
lect of  God,  the  neglect  of  his  word  and  prayer ;  your  companions 
draw  you  as  far  as  they  can  from  every  serious  thought  about  your 
soul,  your  Saviour,  or  eternity.     Now  you  are  going  to  promise, 
that,  when  you  meet  them  to-morrow,  you  will  strive  .against  them 
as  far  as  you  can  ;  and,  if  they  will  not  hear  you,  that  you  will 
turn  away  from  them.    This  is  a  part  of  the  meaning  of  Confirma- 
tion.    Is  this  your  meaning?'     'I  think,'  (said  he)  '  I  had  better 
not  go.'     '  I  do  not  wholly  discourage  you  from  going.     If  you  can 
go  without  telling  a  falsehood,  it  will  be  a  blessing  to  you.     But  to 
profess  and  promise  to  God  in  his  own  house  what  you  do  not  mean 
to  perform,  would  be  the  most  wicked  falsehood  you  could  utter. 
Did  you  know  that  it  meant  all  this  V     '  Nothing  near  so  much.' 
'  Now'  (said  I)  '  I  do  not  wish  to  frighten  you,  but  it  is  so  dreadful, 
to  go  blindfolded,  and  ignorant  of  the  promise  you  are  about  to 
make.     In  your  business  you  never  promise  in  this  thoughtless 
way  ;  and  this  is  by  far  the  most  serious  business  you  ever  took  in 
hand.'     '  Yes  indeed,  I  begin  to  see  it  is  ;  and  I  think  I  had  better 
give  it  up.'     '  I  do  not  recommend  you  to  give  it  up  to-night.    You 
have  not  asked  God  to  teach  you.     He  is  waiting  for  the  first  turn 
of  your  heart  to  him,  if  you  will  but  seek  him.    Let  me  show  you  in 
the  parable  of  the  prodigal  a  picture  of  God's  love  and  readiness  to 
welcome  you.'     He  listened  with  considerable  attention,  and  at 
length  said — '  I  should  like  to  go  ;  but  I  think  I  had  better  not,  if 
I  am  not  fit.'     '  I  think  so.     Only  remember,  that  unfitness  for 
Confirmation  is  unfitness  for  death.     And  how  awful  to  be  called 
into  eternity  in  this  state  of  unfitness  !     How  awful  to  be  growing 
more  unfit  every  day  by  neglecting  these  things  !     Do  not  despise 
this  precious  gift.     It  is  worth  all  that  you  have  in  the  world — it  is 
the  pearl  of  great  price — -worth  ten  thousand  worlds,  if  you  had 
them  to  buy  it.'     '  Yes,  but  it  is  such  a  very  strict  thing.'     '  And 
you  must  expect  to  find  it  so.     You  never  can  be  religious  without 
a  hard  stiuggle.    Could  you  bear  what  the  world  will  say?  to  have 


CONFIRMATION.  389 

all  5'our  old  companions  joining  tiic  laugh  against  you  V  He  gave 
me  no  answer,  and  I  continued — '  Let  nie  tell  you,  how  much  hap- 
pier it  is  to  serve  God  than  to  run  after  the  world  :  at  least  let  me 
persuade  you  to  make  the  trial.  God  has  more,  to  give  you  than 
the  world  ;  and  if  you  will  but  ask  him — "He  giveth  hberally,  and 
upbraideth  not."  Now  have  you  really  ever  asked  him  ?'  '  I  think 
I  have  prayed  lately  ;  but  I  doubt,  not  with  all  my  heart.'  I  con- 
tinued at  some  length,  showing  him  his  state  of  guilt,  helplessness, 
and  unbelief — his  need  of  a  Saviour  to  bring  him  to  God — the  only 
way  to  give  up  the  world,  and  choose  the  service  of  God,  by  faith 
in  Jesus  Christ.  His  conscience  was  evidently  under  the  temporary 
power  of  conviction  ;  but  he  could  not  make  up  his  mind  to  the 
cost.  The  chains  of  sin  and  Satan  were  too  strong,  to  be  broken 
by  faint  and  unproductive  convictions. 

E.  F.  in  the  Sunday  School.  Happily  for  herself — not  gifted 
with  fluency  of  utterance  :  but  the  little  that  was  elicited  by  pa- 
tient questioning,  seemed  to  bear  the  genuine  stamp  of  the  lan- 
guage of  the  heart.  '  How  do  you  feel  now  about  being  confirmed  V 
'  Not  by  a  great  deal,  as  I  could  wish.'  '  I  suppose  you  feel  it  a 
great  thing  to  do :  would  you  wish  not  to  be  confirmed  V  '  No — 
I  wish  to  serve  God.'  '  And  what  good  do  you  expect  it  will  do 
you  V  '  None  at  all,  except  I  go  with  a  true  heart.'  '  What  does 
Confirmation  mean  ?'  '  The  giving  up  of  the  heart  to  God.'  '  But 
were  you  not  given  up  to  God  soon  after  you  were  born  V  '  Yes, 
when  I  was  baptized.'  '  Then  why  do  you  want  to  be  confirmed  V 
'  To  give  up  myself  to  God.^  '■  It  will  cost  you  a  good  deal :  there 
is  so  much  to  be  given  up  first.  Would  you  give  your  heart  wholly 
to  God  V  '  I  will  try.'  '  Is  thpre  nothing  in  the  world  that  you 
love  so  well  as  God  V  '  I  do  not  think  there  is.'  '  But  can  you 
ever  perform  these  great  things  that  you  are  going  to  promise?' 
'Not  without  God's  help.'  '  But  to  whom  does  God  give  his  help?' 
'  To  them  that  ask  him.'  '  But  what  hope  have  you  of  God's  help  ?' 
'Because  he  has  promised.'  '  And  why  did  God  promise  it  to  you?' 
'Because  Jesus  Christ  died  for  sinners.'  '  Now  you  will  promise  to 
renounce  all  that  the  devil,  the  world,  and  your  own  wicked  heart 
tempt  you  against  following  the  word  of  God  ;  which  of  these  three 
do  you  find  to  be  "the  hardest  V  '  1  think  I  find  my  heart  the 
greatest  trouble.'  '  And  how  do  you  expect  to  overcome  V  '  By 
faith,  by  believing  in  Jesus  Christ  so  as  to  love  him.'  '  What  are 
the  Articles  of  the  Christian  faith  ?'  '  All  that  the  Bible  tells  me 
of  Jesus  Christ.'  '  And  do  you  really  believe  all  that  you  read 
about  him?'     'I  hope  I  do,  but  not  enough.'     'Do  you  believe  in 


390  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

him,  so  as  to  try  to  seek  him  ?'  '  I  hope  I  do,  but  not  enough  :  I 
wish  I  did.'  '  What  do  you  think  of  God's  commandments  ?  Do 
you  think  you  can  keep  them  ?'  '  By  God's  grace  I  will  try  :  I 
find  them  very  com.fortable.' — There  was  httle  enlargement  of 
mind,  but  hopeful  signs  of  the  guidance  of  the  Spirit  of  truth. 
Monosyllables,  however,  that  in  other  instances  betoken  only  a  cold 
and  unmeaning  assent,  in  her  case  evidenced  at  once  the  timidity 
of  her  character,  and  the  sincerity  of  her  profession. 

We  have  only  to  recommend  the  sealing  of  Confirmation  en- 
gagements at  the  Sacramental  Table ;  not  always  as  an  immedi- 
ate consequent,  but  as  connected  with  a  due  preparation,  and  a 
competent  judgment  of  Christian  intelligence  and  sincerity.  No- 
thing indeed  can  be  more  injudicious  or  more  injurious,  than  hur- 
rying young  persons,  immediately  after  Confirmation,  to  the  Lord's 
Table  ;  as  if  we  might  dispense  with  all  scrutiny  of  their  profession, 
and  all  intelhgent  preparation  for  that  solemn  ordinance.  Where 
their  consciences  are  not  benumbed  in  formality  or  indifference, 
this  rash  decision  has  usually  issued  in  a  heartless  profession,  char- 
acterized by  indolent  unavailing  regret.  We  would  not  indeed 
wilfully  err  on  the  other  extreme,  and  expect  every  thing  to  be 
quite  satisfactory — "We  wish  their  perfection,"  but  we  must  not  wait 
for  it ;  nor  should  we  debar  them  in  almost  the  lowest  gradation  of 
sincerity  (for  what  more  had  the  Apostles  at  the  original  institution 
of  the  supper  ?)  from  an  ordinance,  which,  by  fixing  them  in  com- 
munion with  the  Church,  is  most  helpful  to  their  establishment  in 
the  Gospel." 


CHAPTER  V.8 


SACRAMENTAL    INSTRUCTION. 


The  Dispensation  of  the  Sacraments  must  be  considered  as  one 
of  the  most  important  parts  of  our  Ministry.  For  its  efficient  ad- 
ministration however  we  need  sound  and  Scriptural  apprehensions 
of  their  nature  and  uses,  of  the  privileges  and  obligations  connected 
with  them,  and  of  the  medium  by  which  their  grace  is  received 

'  See  an  interesting  view  of  Confirmation,  connected  with  attendance  at  the  Lord's 
table  in  the  memoir  of  Rev.  G.  T.  Bedell,  D.D.  Philadelphia.  On  the  admission  of  serious 
young  persons  to  the  sacrament.  Comp.  Philip  Henry's  Life,  pp.  11,  84,  195,  and  also 
Scott's  Life,  pp.  619,  620 — and  an  excellent  Catechism  by  Rev.  J.  Bickersteth. 

2  This  chapter  is  pubUshed  separately  in  an  enlarged  form. 


SACRAMENTAL    INSTRUCTION.  391 

and  applied.  Our  Homily  well  states  their  distinct  character — 
'  In  prayer  we  beg  at  God's  hands  all  such  things  as  otherwise  we 
cannot  obtain.  In  the  Sacraments  he  einbraceth,  and  ofiereth 
himself  to  be  embraced  of  us.''  In  opening  a  more  full  discussion, 
we  advert  to  their  primary  object ;  which  is,  to  exhibit  Christ  in  all 
the  rich  treasures  of  grace  and  salvation.  For,  '  Christ  being  la- 
ken  away,' — as  Bishop  Davenant  admirably  observes — '  there  re- 
mains nothing  in  the  Sacraments  but  an  empty  show.'*^  In  this 
view  we  cannot  but  acknowledge  the  full  love  of  our  God  in  these 
gracious  ordinances — so  fraught  with  encouragement  to  our  faith, 
and  so  eminently  conducive  to  our  holiness.  For  while  they  bring 
our  Great  Redeemer  vividly  before  our  eyes,  they  at  the  same 
time,  '  serve  as  bonds  of  obedience  to  God,  strict  obligations  to 
the  mutual  exercise  of  Christian  charity,  provocations  to  godli- 
ness, preservations  from  sin,  metnoiials  of  the  principal  benefits 
of  Christ.'^  It  is  indeed  a  melancholy  instance  of  the  perverseness 
of  the  human  mind,  that  these  enriching  blessings  should  from 
their  misuse  or  neglect  be  so  unfruitful  to  the  church— that  these 
ordinances — intended  to  cement  the  body  of  Christ  in  one  fellow- 
ship*— should  be  the  matter  of  ceaseless  controversy  and  division. 
For  Hooker's  statement  is  beyond  question,  that  'Sacraments, 
are  more  diversely  interpreted  and  disputed  of,  than  any  other  part 
of  religion  besides.'* 

In  order  to  arrive  at  some  accurate  view  of  the  subject,  we  will 
expound  the  comprehensive  definition  of  a  Sacrament,  which  our 
Church  has  given  for  the  instruction  of  her  younger  members. 
She  explains  it  to  be  an  '  outward  and  visible  sign  of  an  inward 
and  spiritual  grace  given  unto  us  ;  ordained  by  Christ  himself,  as 
a  means  whereby  we  receive  the  same,  and  as  a  pledge  to  assure 
us  thereof.'* 

The  Ordinatio7i  of  Christ  himself— the  Divine  Head  of  the 
Church — is  justly  laid  as  the  ground  of  this  ordinance.  Who  ba- 
sides  has  the  prerogative  to  ordain  ? — "  Go  ye,  and  teach  all  na- 
tions, baptizing  them — This  do  in  remembrance  of  me"^ —  here  is 
his  "  image  and  superscription"  stamped  broad  and  clear  upon  the 
Sacraments  of  the  Church.  And  so  sacred  is  their  authority  and 
entireness,  that  to  add  to  their  number,  and  to  violate  their  integ- 
rity, is  the  high  treason  of  altering  the  royal  seal — the  defilement 
of  setting  "  up  our  threshold  by  God's  threshold,  and  our  post  by 

I  Homily  on  Prayer  and  Sacraments.  2  On  Col.  ii.  11. 

3  Hooker,  Book  v.  Ivii.  2.  <  l  Cor.  x.  17.  xii.  13.  s  lb.  ut  supra. 

6  Catechism.  ^  Matt,  xxviii.  19.     Luke  xxii.  19. 


392  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

God's  posts.'"  The  Church  indeed  rightly  claims  the  liberty  of 
prescribing  the  mode  and  circumstantials  of  their  celebration.^  But 
she  never  places  her  own  requisitions  upon  a  Divine  basis.  She 
maintains  the  strictest  regard  to  the  spirit  of  the  Apostolic  rules,^ 
and  carefully  preserves  both  the  substance  and  form  of  the  elements, 
and  the  ■  representation  of  the  inestimable  blessings  which  they 
shadow  forth. 

Our  definition  next  proceeds  to  the  more  distinct  description  of  a 
Sacrament,  considering  it  as  a  sign — a  means — and  a  seal — of 
grace. 

It  is  obviously  a  sign — '  a  sign  of  profession,  and  a  mark  of 
difference,  whereby  men  ar,e  discerned  from  others  :'*  '  a  mark  of 
distinction,  to  separate  God's  own  from  strangers.'^  Thus  the  s,ign 
of  circumcision"  distinguished  the  Jews  from  the  Heathen  around 
them  ;  and  the  Christian  Sacraments  are  the  open  '  badges  of 
Christian  men's  profession'  before  the  world.^  Thus  also  their  out- 
ward parts  are  the  signs  of  their  inward  and  spiritual  grace^ — 
'visible  signs  of  invisible  grace.'^  Indeed  they  may  be  called  '  the 
visible  words,''"  as  representing  to  our  eyes  what  the  word  speaks 
to  our  ears.  '  In  the  word  we  have  the  promises  of  God.  In  the 
Sacraments  we  see  them.'" 

Yet  they  are  far  from  being  empty  signs,  or  naked  representa- 
tions. •  '  It  greatly  offendeth' — says  our  great  writer — 'that  some, 
when  they  labour  to  show  the  use  of  the  holy  Sacraments,  assign 
to  them  no  end  but  merely  to  teach  the  mind  by  other  sources  that, 
which  the  word  doth  teach  by  hearing.  For  where  the  word  of 
God  may  be  heard,  which  teacheth  with  much  more  expedition  and 
more  full  explication  any  thing  we  have  to  learn  ;  if  all  the  benefit 
we  reap  by  Sacraments  be  instruction,  they  which  at  all  times  have 
opportunity  of  using  the  better  means  for  that  purpose,  will  surely 
hold  the  worst  in  less  estimation.  There  is  of  Sacraments  undoubt- 
edly some  other  more  excellent  and  heavenly  use."^ 

This  'more  excellent  and  heavenly  use'  our  Church  defines  to  be 
a  '  means,  whereby  we  receive  the  grace  given  to  ns.'  They  are 
'visible    signs,    expressly   commanded    in    the    New    Testament, 

I  Ez.  xliii.  7.  2  Art.  xx.  3  i  Cor.  xiv.  26,  40. 

^  Art.  xxvii.  s  Hooker,  Book  v.  Ivii.  2.  «  Rom.  iv.  1]. 

'  Art.  XXV.     Comp.  Acts  ii.  37—46.  s  Art.  xx.  xxv.  xxvii.  and  Catechism. 

9  Homily  on  Prayer  and  Sacraments.  Hooker  v.  1. 3.  This  is  also  the  Definition  of  the 
Council  of  Trent.     Sess.  xiii.  c.  iii. 

'"  Augustine  calls  them  'verba  visibilia.'  Hooker's  MSS.  note  v.  Ivii.  3.  fKeble's 
Edit.)  ^ 

"  Bishop  Jewell  on  the  Sacraments,  Edit.  1611.  p.  261. 

'2  Hooker  v.  Ivii.  1,  See  also  his  remarks  on  'the  Christian  Letter'  Appended  to  Book 
V.  li.  703.     (Keble'sEd.)  ^^ 


SACRAMENTAL    INSTRUCTION.  393 

whereunto  is  annexed  the  promise  of  free  forgiveness  of  our  sins, 
and  of  our  holiness  and  joining  in  Christ.''  '  Sacraments  ordained 
of  Christ  be  not  only  badges  or  tokens  of  Christian  men's  profes- 
sion ;  but  rather  they  be  ej'ectual  signs  of  grace  and  of  God's  good- 
will towards  us,  bj/  the  lultich  ho  doth  iDork  invisibly  in  us.'^  This 
is  in  strict  accordance  with  the  Scripture  testimony.  In  reference 
to  one  Sacrament — '  We  are  born  of  water  and  of  the  Spirit — 
buried  with  Christ  by  baptism  unto  death.  Christ  sanctifieth  and 
cleanseth  his  Church  with  the  washing  of  water.  God  hath  saved 
us  by  the  washing  of  regeneration,  and  the  renewing  of  the  Holy 
Ghost.  Baptism  doth  now  save  us.'''  In  individual  instances — 
the  baptized  Apostle  was  manifestly  strengthened  by  the  holy  or- 
dinance.^ The  baptized  eunuch — the  jailor  also — "  went  on  his 
way  rejoicing."^  If  the  references  to  the  other  Sacrament  are  not 
equally  full,  they  are  not  less  decided.  "The  cup  of  blessing  which 
we  bless,  is  it  not  the  communion  of  the  blood  of  Christ?  The 
bread  which  we  break,  is  it  not  the  communion  of  the  body  of 
Christ  V'^  How  largely  the  Pentecostal  converts  were  refreshed  by 
this  communion,  their  brief  history  fully  testifies.'^  We  cannot, 
therefore,  doubt  that  the  Scripture  designates  'these  heavenly  cere- 
monies'^ as  a  means  of  rich  and  special  grace.  They  exhibit  the 
blessings  of  the  Gospel  to  all.  But  to  the  faithful  receiver  they 
■  convey  to  his  very  bosom  the  blessings  which  they  exhibit. 

We  complete  our  exposition  of  the  Sacrament  by  setting  it  out, 
not  only  as  a  means  of  grace,  but  a  pledge  to  assure  us  thereof. 
Thus  "  the  sign  of  circumcision  was  a  seal  of  the  righteousness  of 
the  faith. "^  The  corresponding  Sacrament  of  baptism  is  also  a 
seal  of  the  remission  of  sin  to  the  worthy  recipient.'"  "This  cup," 
spake  our  L^ord  at  the  sacred  supper,-  "  is  my  blood  of  the  New 
Testament,^''  '  representing  his  blood  as  shed  to  make  way  for  the 
new  covenant,  and  to  ratify  it  as  valid  for  their  benefif^^ — ^not 
making  the  covenant  more  valid  in  itself,  but  '  certain  sure  wit- 
nesses, strengthening  and  confirming  our  faith'^  to  apprehend  and 
apply  it.     '  God's  gift'— as  Archbishop  Sandys  excellently  remarks 

I  Homily  on  Prayer  and  Sacraments.  2  ^j-t.  xxv. 
3  John  iii.  5.     Rom.  vi.  4.     Eph.  v.  26.     Tit.  iii.  5.     1  Pet.  iii.  31. 

*  Acts  ix.  18 — ^20.  Yet — as  our  Church  accurately  expressed  it — '  faith  is  confirmed 
and  grace  increased  by  virtue  of  prayer  to  God.  Art.  xxvii.  Comp.  verse  11.  xxii.  16, 
also  the  Baptism  of  our  Divine  Master.  Luke  iii.  21,22.  iv.  i.  Compare  also  Cyprian's 
description  of  the  comfort  of  his  Baptism  quoted  byMr.  Faber.  Primit.  Doctr.  of  Regen- 
eration, pp.  37 — 39. 

s  lb.  viii.  38,  39.     xvi.  33,  34.  s  1  Cor.  x.  16.  ^  Acts  ii.  42—47. 

8  Hooker  v.  Ivii.  3.  9  Rom.  iv.  11. 

1"  Acts  ii.  38;  xxii.  16.     Compare  Nicene  Creed,  Art.  xxvii. 

II  Matt.  xxvi.  28.     Scott  in  loco.     Compare  Bishop  Hopkins'  Works,  ii.  440. 
*2  Art.  xxv.     Hooker  v.  Ivii.  3. 

50 


394  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

— '  without  sealing  is  sure,  as  he  himself  is  all  one  without  chang- 
ing. Yet  to  bear  with  our  infirmity,  and  to  make  us  more  secure 
of  his  promise,  to  his  writing  and  word  he  added  these  outward 
signs  and  seals,  to  establish  our  faith,  and  to  certify  us  that  his 
promise  is  most  certain." 

Thus  far  we  have  endeavoured  to  set  out  what,  according  to  the 
definition  of  the  Church  and  in  strict  harmony  with  Scripture, 
forn)s  the  sum  and  substance  of  a  Sacrament.  The  statement  of 
the  Foreign  Reformers,  as  embodied  in  their  public  confessions,  or 
as  they  can  be  elicited  from  a  careful  study  of  their  writings,  seem 
to  be  marked  with  some  variation  ;  nor  do  the  most  sound  of  them, 
in  the  writer's  judgment,  come  up  to  the  completeness  of  the  An- 
glican exposition. 2 

We  next  advert  to  the  medium,  by  which  sacramental  grace  is 
conveyed.  Let  it  never  be  supposed,  that  there  is  any  innate 
grace  in  these  holy  ordinances.  They  are  what  they  are,  not  by 
inherent  efficacy,  but  by  Divine  institution.  They  are — as  our 
Church  most  accurately  defines  them — means  only,  not  sources  of 
grace.  The  blessing  is  not  iti  them.  But  it  flows  through  them 
from  the  Great  Fountain  Head.  Nor  let  this  be  thought  to  be  a 
mere  verbal  distinction.  To  make  them — as  some  appear  to  do — 
sources  of  grace,  is  to  put  them  in  the  place  of  Christ.  To  ac- 
knowledge them  as  means,  is  to  depend  on  Christ  in  them,  to  look 
for  his  grace  imparted  by  them,  to  honour  his  appointment  in  their 
diligent  improvement,  and  thus  to  ensure  his  gracious  acceptance. 
We  ascribe  nothing  to  the  instruments  :  all  belongs  to  him,  who 
condescends  to  work  by  them.  Eminently  clear  and  evangelical 
is  the  statement  of  Bishop  Ridley — ■'■  Every  sacrament  hath  grace 

1  Sermons,  Parker  Society  Ed.  pp.  303,  304. — 'Sweeter  it  is  unto  us  than  honey, 
where  we  arc  certified  by  tliis  outward  sacrament  of  the  inward  grace  given  unto  us  through 
his  death,  when  in  him  we  are  assured  of  remission  of  sins  and  eternal  hfe.  Better  food 
than  this  thy  soul  can  never  feed  upon.'     Ibid.  p.  89. 

2  Zuingle's  views  of  the  sacrament  were  far  short  of  the  truth.  He  speaks  of  them 
as  'signs,  by  which  the  receiver  gives  to  the  Church  a  pledge  of  his  faith'  (Fol.  Works 
ii.  198;  also  2l>3,  204.  See  Bishop  Hall's  judgment  of  his  doctrine.  Christian  Modera- 
tion, Book  ii.  Rule  viii.)  Calvin's  systematic  statement  goes  further,  but  not  far  enough, 
— '  testimonies  of  Divine  favour  to  us,  confirmed  by  outward  signs,  combined  with  the 
pledge  of  our  piety  to  him.'  (Instit.  iv.  xiv.  1.)  In  his  free  and  later  communications 
with  his  friends,  however,  he  rises  to  a  more  full  and  enlarged  view.  He  speaks  of 
'agreeing  with  Luther,  that  the  sacraments  are  not  empty  signs — that  in  baptism  the 
power  of  the  Spirit  is  present  to  wash  and  regenerate  us ;  and  that  the  sacred  supper  is  a 
spiritual  feast,  in  which  we  truly  feed  on  the  flesh  and  blood  of  Christ.'  Epist.  p.  82. 
Bucer's  views  of  baptism  appear  to  have  been  generally  sound.  (On  Matt.  xix.  ct  De  vi 
baptismi  in  his  '  Scripta  Anglicana.')  On  the  Lord's  Supper  he  exhibits  spiritual  appre- 
hensions. ('  We  are  taught,'  he  says,  'that  the  body  and  lilood  of  Christ  arc  received  by 
faith.'  Tetrapol.  Confess.)  though  his  mind  was  much  clouded  by  the  Lutheran  dogma. 
Bullinger's  Sermons  on  the  Sacraments  lately  edited  from  his  Decades,  by  the  Norrisian 
Professor  at  Cambridge,  have  the  general  imprimatur  of  the  Anglican  Church.  Luther's 
views  on  Baptism  are  full,  though  of  course  their  weight  is  somewhat  weakened  by  his 
mystical  and  unscriptural  theory  of  the  other  Sacrament.     Sec  on  Gal.  iii.  27. 


SACRAMENTAL    INSTRUCTION.  396 

annexed  to  it  instiumentally.  It  hath  not  grace  included  in  it ;  but 
to  those  that  receive  it  well  it  is  turned  to  grace.  After  that  man- 
ner, water  in  baptism  hath  grace  promised,  and  by  that  grace  the 
Holy  Spirit  is  given  ;  not  that  grace  is  included  in,  water,  but  that 
grace  corneth  by  loater.''^  To  the  same  purport  writes  the  judi- 
cious Hooker — '  Sacraments  really  exiiibit,  but  for  aught  we  can 
gather  out  of  that  which  is  written  of  them,  they  are  not  really, 
nor  do  they  really  contain  in  themselves,  that  grace,  ivhlch  with 
them  or  by  them  it  jileaseth  God  to  bestoiv.''^ 

Bishop  Ridley — let  it  be  observed — limits  the  promise  of  grace 
m  the  sacrament  to  them,  that  receive  it  well.  And  indeed,  while 
our  Church  clearly  insists  upon  the  unworthy  administration  as  no 
bar,3  she  clearly  sets  out  a  worthy  reception  as  an  indispensable 
mean,  to  the  blessing,  '  The  sacraments  were  ordained,  that  we 
should  duly  use  them.  And  in  such  only  as  worthily  receive  the 
same,  they  have  a  wholesome  effect  and  operation.  But  they  that 
receive  them  unworthily,  purchase  to  tliemselves  damnation,  as  St. 
Paul  saith.'*  To  presume  that  they  would  work  ahke  when  tliey 
are  improved  or  profaned,  is  indeed  the  essence  of  Romish  supersti- 
tion ;  contravening  the  Divine  rule  expressly  given  to  preserve  the 
purity  of  worship — "  Them  that  honour  me  I  will  honour,  and 
they  that  despise  me  shall  be  lightly  esteemed.''^  '  The  real  pres- 
ence of  Christ's  most  precious  body  and  blood' — as  Hooker  most 
accurately  states — '  is  7wt  therefore  to  be  sought  for  in  the  Sacra- 
ment, but  in  the  worthy  receiver  of  the  Sacrament — in  the  heart 
and  soul  of  him  which  receiveth.'^ 

Our  Church  justly  points  out  faith  as  the  principle  of  a  worthy 
reception,  and  the  only  medium  through  which  the  blessing  is  ap- 
plied. To  such  alone,  as  '  rightly,  w^orthily,  and  with  faith  receive 
the  same,'  does  she  conceive  the  ordinance  to  be  a  real  and  spiritual 
participation.''  And  this  is  in  strict  harmony  with  Scripture.  If 
we  are  "  buried  with  Christ  in  baptism,"  we  "are  risen  with  him 
from  this  burial  through  the  faith  of  the  operation  of  God.^'^ 
The  "  baptism  that  doth  now  save  us,"  is  expressly  stated  to  be — 
"  not  the  putting  away  of  the  filth  of  the  flesh,"  the  mere  external 
ceremony — "  but  the  answer  of  a  good  conscience  toward  God" — 
the  act  and  profession  of  faith?     The  unworthy  partaking  of  the 

1  Works,  Parker's  Society  Ed.  pp.  240,  241. 

2  Book  V.  Ixvii.  6.  Compare  Ivii.  4.  ^  ^rt.  xxvi.  *  Art.  xxv. 
5  1  Sam.  ii.  30.  6  Book  v.  Ixvii.  6.  Compare  Waterland,  chap.  v. 
■^  Art.  xxvii.  xxviii.                                                     8  Col.  ii.  12. 

9  1  Peter  iii.  21.  '  It  is  not  the  water,  but  the  faith,'  (saith  good  Bishop  Hall,  alluding 
to  this  text)  'for  "who  takes  baptism  without  a  full  faith," — saith  Jerome — "takes  the 
water,  takes  not  the  Spirit."  Baptism  therefore  without  faith  cannot  save  a  man,  and  by 
faith  does  save  him.' — Ep.  Dec.  v.  Ep.  iv. 


396  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

holy  supper  is — "  not  discerning  the  Lord's  body."'  The  due  re- 
ception therefore  must  be  in  the  exercise  of  that  intelligent  faith, 
which  discerns  the  great  end,  substance,  and  blessing  of  the  ordi- 
nance. 

Indeed  we  cannot  but  bless  God  for  the  singular  wisdom,  which 
guided  the  general  statements  of  our  Reformers  on  this  important 
subject.  They  took  up  their  position  in  the  true  mean  between 
Rationalism  and  Romanism.  They  expounded  high  and  glowing 
views  of  sacramental  grace.  Rut  they  avoided  the  Patristic  and 
Romish  error,  by  grounding  it  on  the  promise  of  the  covenant,  and 
hnking  it  with  the  instrumental  agency  of  faith.  We  need  only 
refer  to  the  Baptismal  services,  where  the  prayers  are  little  more 
than  the  promises  taken  hold  on  by  faith,  and  the  exhortations  en- 
courage an  undoubting  confidence,  grounded  upon  the  manifested 
work  and  love  of  the  Saviour.  We  are  aware  indeed,  that  state- 
ments have  been  produced  from  their  writings,  on  the  side  of  exag- 
gerated views  of  the  Sacraments.  But  we  are  persuaded  that  a 
careful  comparison  will  exhibit  these  statements  as  connected  with 
the  grand  principles  of  the  Gospel,  and  with  a  more  precise  limita- 
tion than  is  often  given  to  them.  Nor  must  it  be  forgotten,  that 
they  are  applied  to  the  whole  ordinajice — not  to  the  bare  external 
ceremony — reminding  us  (with  our  Homily)  '  that  faith  is  a  neces- 
sary instrument  in  all  these  holy  ceremonies,  for  that,  as  St.  Paul 
saith,  "  without  faith  it  is  impossible  to  please  God." '^  Indeed  to 
insist  upon  the  efiicacy  of  the  Sacraments  without  this  necessary 
mean,  is  '  basely  to  bind  ourselves  to  the  elements  and  the  crea- 
tures'3 — to  make  the  ordinances  matter  of  idolatrous  dependence 
rather  than  of  warranted  scriptural  improvement — as  if  the  Sacra- 
ment itself  gave  and  did  every  thing  by  its  innate  grace. 

It  seems  necessary,  in  order  to  complete  our  view  of  this  part  of 
our  Ministry,  to  advert,  as  briefly  as  possible,  to  some  principal 
errors  on  the  right  hand  and  on  the  left.  That  there  should  be 
eiTors — diversified  and  important  errors — connected  with  so  much 
difference  of  judgment  and  corruption  of  heart,  is  no  marvel.  The 
ordinances  themselves  are  holy.     Yet  man's  perverseness  makes 

1  1  Cor.  xi.  29. 

2  Homily  on  Sacrament,  Part  i.  Take  an  example  from  Cranmer,  who  perhaps  may 
be  considered  to  have  spoken  most  strongly  on  the  subject  of  the  Sacraments.  Speaking 
of  baptism— '  Some  will  say,  'How  can  water  work  such  great  things'!'  To  whom  I  an- 
swer— That  it  is  not  the  water  that  doeth  these  things,  but  the  almighty  word  of  God 
(which  is  knit  and  joined  to  the  water,)  and  faith,  which  receiveth  God's  word  and 
promise.  For  without  the  uord  of  God,  uater  is  water,  and  not  baptism.'  Catechism, 
1548. 

3  Homily  ut  supra.  Bishop  Hopkins  gives  very  valuable  views  of  the  necessity  of 
faith,  as  ttie  mean  of  spiritual  efficacy  in  the  use  of  the  Sacraments.  Works,  ii.  pp.  434, 
—445. 


SACRAMENTAL    INSTRUCTION.  397 

them  the  occasion  of  sin  and  fearful  provocation  even  in  the  pro- 
fession of  a  sound  faith.'  Wiio  needs  not  the  warning — "  Let  him 
that  thinkcth  he  standeth  take  heed  lest  he  fall  ?"-2 

Archbishop  Ljeighton  admirably  remarks  upon  the  two  extremes 
of  Sacramental  error — '  First,  of  those  that  ascribe  too  much  to 
Sacraments,  as  if  they  wrought  by  a  natural  inherent  virtue,  and 
carried  grace  in  them  inseparably.  Secondly,  dl"  those  who  ascribe 
too  little  to  them — making  them  only  signs  and  badges  of  our  pro- 
fession.'^ 

To  the  first  of  these  errors  of  excess  we  have  already  adverted. 
Others  not  less  momentous  we  would  briefly  notice — such  as 
making  the  Sacraments  the  casual  ground  of  our  justification, 
which  tlie  Apostle  distinctly  states  to  be  subverting  the  foundations 
of  the  Gospel^ — connecting  the  grace  inseparably  with  the  sign 
repugnant  to  the  testimony  of  Scripture' — of  the  Church''  and  of 
fact — making  these  ordinances  the  exclusive  means  of  grace, 
when  the  Scripture  sets  forth  the  preaching  of  the  word  as  the 
grand  instrument  of  salvation^ — insisting  upon  them  as  absolute- 
ly— and  not  as  our  Church — o?ily  ^generally  necessary''^ — to  sal- 
vation. These  are  errors  of  no  small  magnitude,  which  change 
the  character,  obscure  the  glory,  and  paralyse  the  influence,  of  the 
Gospel  of  the  grace  of  God.  They  are  characteristic  of  "  another 
Gospel,"^  not  worthy  of  the  name. 

Yet  we  must  not  forget  to  guard  against  errors  of  defect,  \vh\ch 
work  every  way  to  the  deterioration  of  our  Ministry.  Bishop 
Hoadley's  Sacramental  views  were  in  consistency  with  the  heretical 
school,  to  which  he  unhappily  belonged.  We  should  however 
deeply  regret  to  mark  any  tendencies  to  his  Rationalistic  Theory 
connected  with  a  sounder  creed.  Those  symbols,  which  are  em- 
ployed to  represent  and  to  convey  such  inestimable  blessings,  are 
far  beyond  naked  signs.  They  claim  our  reverence,  and  they 
should  exercise  our  faith.  Animated  as  they  are  with  life,  let  us 
honour  them  as  a  means,  by  which  our  gracious  God  '  doth  not 
only  quicken,  but  also  strengthen  and  confirm  our  faith  in  him.''" 
Unbelief  is  no  less  dishonourable  to  God,  and  paralyzing  to  his 
work,  than  formal  superstition."  If  the  Sacraments  are  means  of 
grace,  ought  we  not  to  be  looking  for  grace  through  them  7  And 
may  not  their  barrenness  be  too  often  explained — "  Ye  have  not, 
because  ye  ask  not?"^     To  call  to  mind  the  rich  and  free  promises 

1  1  Cor.  X.  1—5.  2  lb.  verse  12.  3  On  1  Peter  iii.  21. 

*  Gal.  V.  2—4.  5  Comp.  Rom.  ii.  28,  29. 

6  Which  limits  the  blessing  to  the  worthy  recipient.     Art.  xxv. 

7  1  Cor.  i.  21.  8  Catechism.  »  Gal.  i.  G,  7. 

w  Art.  xxv.  "  Matt.  xiii.  58.     xvii.  19,  20.     Mark  vi.  5.  '2  James  iv.  2. 


398  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

here  sealed  to  us,  to  lay  hold  of  them  by  faith — to  consider  the 
seals  as  the  earnests  of  the  blessings  to  be  applied  in  God's  best 
time — this  would  establish  a  confidence  fraught  with  life  and 
energy,  hope  and  joy  to  our  Christian  profession.  'Where  they  are 
not  either  through  contempt  unreceived,  or  received  with  contempt, 
we  are  not  to  doubt,  but  that  they  really  give  what  they  promise, 
and  are  what  they*  signify.  For  we  take  not  baptism,  nor  the 
eucharist  for  hare  resemblance  or  memorials  of  things  absent 
neither  for  naked  sigiis  and  testimonies,  assuring  us  of  grace  re 
ceived  before  ;  but  (as  they  are  indeed  and  in  verity)  for  means  ef- 
fectual, whereby  God,  when  we  take  the  Sacraments,  delivereth 
into  our  hands  that  grace  available  unto  eternal  life,  which  grace 
the  sacraments  represent  or  signify.'^ 

The  great  importance  of  this  subject,  as  a  component  part  of  the 
Christian  Ministry,  has  appeared  to  the  Writer  to  demand  this  ex- 
tended discussion  upon  the  general  question  of  the  Sacraments. 
We  now  proceed  to  advert  to  the  specific  character,  privileges,  and 
obligations  connected  with  each  of  them  separately. 


L— BAPTISM. 

"  What  mean  ye  by  this  service" — might  be  asked  of  us  by 
many,  who  bring  their  children  to  baptism  only  as  an  ecclesiastical 
rite — the  custom  of  the  place — and  the  ordinary  mode  of  giving 
them  their  name.  Baptismal  instruction  is  therefore — as  Bishop 
Burnet  reminds  us- — most  important.  Our  people  need  for  the 
most  part,  very  full  and  clear  expositions  of  the  nature  of  this 
Sacrament,  in  the  three-fold  definition  which  our  Church  has  given 
— as  a  sign — a  seal — a  tneans — of  grace.  As  a  sign,  it  marks 
our  original  guilt  and  impurity  ;  and  our  cleansing  by  the  blood  of 
Christ,  and  the  regenerating  influence  of  his  Spirit.  As  a  means 
— it  encourages  the  prayer  of  faith  for  the  communication  of  his 
favour  and  grace.  As  a  seal  of  the  covenant  of  grace,  by  which 
we  are  mutually  engaged  to  God,  and  God  to  us — it  assures  our 
faith  of  the  manifested  favour  of  God  to  His  believing  people  and 
their  seed. 

That  there  should  be  any  controversy  as  to  the  subjects  of  Bap- 
tistn,  is  a  matter  of  some  marvel.  There  was  none  in  the  Apos- 
tolic, or  in  the  Primitive  Church.  The  circumcision  of  infants, 
and   the  substantial   identity  of  circumcision  with  baptism^ — the 

1  Hooker,  book  v.  Ivii.  5.  2  Past.  Care,  ch.  viii.  3  Col,  ii.  11,  12. 


BAPTISM.  399 

covenant  promises  of  God  extending  to  the  believer's  seed' — the 
clear  encouragement  of  the.  Saviour  in  admitting  cliildren  into  his 
kingdom*^ — the  unfettered  baptismal  commission  extending  to  "  all 
nations"^— to  infants  therefore  as  a  corporate  part  of  nations — in 
conformity  with  this  connnand,  the  Apostolical  records  of  tlie  bap- 
tism of  whole  households* — the  acknowledged  practice  of  the  early 
Christians — these  particulars  combine  to  strengthen  and  confirm 
the  declaration  of  our  Church,  that  '  the  baptism  of  young  childreji 
is  in  any  wise  to  be  retained  in  the  Church,  as  most  agreeable  with 
the  institution  of  Christ.^  If  we  are  called  upon  for  a  plain  com- 
mand, we  are  ready  to  adduce  it.  God  charged  liis  people  upon 
the  strictest  penalty,  to  bring  their  children  into  covenant  with 
himself — and  that  by  the  seal  of  the  Gospel.''  Until  therefore 
the  repeal  of  the  statute,  and  the  sentence  of  their  exclusion  be 
produced,  we  will  thankfully  hold  to  the  judgment  of  Bishop  Hall 
— '  children  are  the  blessing  of  parents  ;  and  baptism  is  the  bless- 
ing of  children  and  parents.'* 

The  Divine  institution  of  this  Sacrament  of  admission  sufficient- 
ly attests  its  spiritual  character.  Its  privileges  are  therefore  ac- 
cordant with  this  character — an  investiture  with  all  the  blessings 
of  the  Christian  covenant.^  The  grace  connected  with  this  ordi- 
nance is  "  a  death  unto  sin,  and  a  new  birth  unto  righteousness"'" — ■ 
a  real,  not  a  relative  change. 

Yet  experience  and  observation  too  plainly  prove,  that  its  priv- 

•  Gen.  x\'ii.  7.     Acts  ii.  39.     See  Calvin  Instit.  iv.  16  ult.  2  Mark  x.  13—16. 

3  Matt,  xxviii.  19.  ■»  Acts  xvi.  1.5,  33.    1  Cor.  i.  16.  s  Art.  xxvii. 

6  Gen.  xvii.  9—14.  7  Rom.  iv.  11.  s  Epist.  Dec.  v.  4. 

9  Comp.  Rom.  ix.  4,  5.  The.se  privileges  belonged  to  the  Lord's  visible  people — not  cis 
converted  (for  the  contrary  was  their  palpable  character,  verses  3,  6.)  but  as  circumcised. 
Comp.  Deut.  xiv.  1.  Thus  our  Lord  gave  the  same  investiture  to  those,  who  had  mani- 
festly no  true  and  personal  interest  in  the  blessings  (Luke  xv.  2.31).  Our  Church  there- 
fore, upon  the  assumed  identity  of  circumcision  and  baptism,  not  doubting  that  the  privi- 
leges under  a  more  enlarged  dispensation  were  at  least  equally  full — details  the  Jewish 
privileges  as  the  substantial  appendage  of  Christian  baptism  (Catechism).  The  title  in 
both  cases  was  the  admission  into  covenant  with  God  ;  though,  unless  when  it  was  pleaded 
and  brought  out  in  faith,  it  was  virtually  a  title  without  possession.  We  may  observe 
also  in  connexion  with  this  subject,  the  distributive  individuality  with  which  the  Apostle 
invested  the  several  members  of  the  visible  Church  with  baptismal  privileges — "as  many 
of  you"  (not  some — or  as  elsewhere  (Phil.  i.  7,)  all,  en  masse,)  "as  have  been  baptized 
into  Christ  have  put  on  Christ,"  (Gal.  iii.  27).  Would  the  Apostle  have  hesitated  in 
making  this  investiture  a  matter  of  thanksgiving  1  Wherein  would  this  differ  from  the 
thanksgiving  severally  pronounced  in  our  service  respecting  baptized  infants  1  If  this 
were  warranted  in  the  case  of  Judaizing,  backsliding  professors  (iv.  19,  20.  v.  4,  15) 
much  more  is  it  in  the  case  of  infants,  where  no  open  ground  of  exclusion  can  be  shown. 
We  conceive  this  fully  to  justify  the  letter  of  our  service,  as  applied  to  the  visible  church. 
The  spirit  of  the  .service,  as  applied  to  the  true  church,  is  to  be  explained  upon  the 
general  consistent  principle  of  spiritual  and  acceptable  worship.  But  we  cannot  forbear 
to  admire  the  precise  Scriptural  accuracy  of  our  Liturgical  service.  The  difficulties, 
which  after  all  may  remain  upon  some  minds,  belong  not  so  much  to  the  church  as  to 
the  Scripture,  to  an  imperfect  apprehension  of  the  popular  language  and  statements  of  the 
inspired  writers. 

1"  Catechism. 


400  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

ilege  and  grace  are  not  necessarily  and  in  all  cases  connected 
with  the  external  administration.  We  surely  can  only  expect  the 
blessing  where  God  is  honoured  in  the  improvement  of  the  ordi- 
nance, and  where  the  ends  for  which  he  appointed  it  are  duly  re- 
garded. The  design  is,  that  the  child  of  Abraham — the  only  true 
member  of  the  Church — may  here  plead  and  make  good  his  chil- 
dren's interest  jointly  with  his  own  in  the  favour  and  grace  of  God. 
It  is  not  merely  a  dedicatory^ — but  chiefly  a  covenanting  service'' 
— pleading  and  embracing  for  his  child  the  promises  of  grace.  In 
affixing  therefore  the  seal  of  God's  own  covenant  in  his  appointed 
ordinance,  we  give  thanks,  as  in  duty  hound,  for  the  child's  in- 
terest in  this  large  expanse  of  mercy.  For  whether  the  grace  be 
vouchsafed  at  the  moment,-or  at  some  future  period;  as  confirmed 
to  our  faith  by  God's  own  seal,  it  is  alike  in  both  cases  a  just 
ground  of  present  confidence,  and  therefore  of  grateful  acknowl- 
edgment. 

In  reply  to  the  difficulty,  which  here  meets  us,  arising  from  the 
indiscrimination  of  baptism,  we  reply — We  are  Ministers  by  Di- 
vine appointment  in  a  mixed  Church.^  Yet  we  can  only  adminis- 
ter spiritual  ordinances  in  a  spiritual  frame.  To  conceive  of  accept- 
able ordinances  for  hypocrites  and  unbelievers  is  an  anomaly — To 
accommodate  the  service  of  the  Church  to  the  temperament  of  "  the 
mixed  multitude,"  Avould  be  to  rob  the  true  Christian  of  his  war- 
ranted and  enlarged  confidence  in  "  the  promises  of  God"  applied  "by 
us,"^ — and  to  approach  God  with  a  worship  that  could  not  be  pleas- 
ing to  him.5  If  therefore  the  ordinance  be  profaned,  as  doubtless  it 
is  most  fearfully — on  whom  lies  the  responsibility  ?  Not  on  us, 
who — as  the  Ministers  of  Christ — can  only  administer  ordinances 
suited  to  his  own  spiritual  Church  and  Service,  but  on  those  who 
make  his  spiritual  service  a  mockery.  Doubtless  it  is  the  duty  of 
unbelievers,  now  as  under  the  old  dispensation,  to  present  their 
children  to  God  in  solemn  worship  and  professed  covenanting.' 
But  it  is  their  sin  that  they  perform  this  bounden  duty  in  an  un- 
godly and  unacceptable  manner. 

In  conformity  therefore  with  the  general  character  of  acceptable 
worship,  our  Baptismal  service  is  framed — not,  as  some  would  have 
it.  upon  the  principle  of  charity,  hut  of  faith.  The  ordinance  is 
"  the  seal  of  the  righteousness  of  tlie  faith"^ — "  that  is,  of  God  s 
way  of  acceptance  pleaded  and  applied  by  faith.  The  seal  there- 
fore only  confirms  the  promise  in  the  exercise  of  faith.     In  the 

1  1  Sam.  i.  26—28.  2  Gen.  xvu.  9,  10. 

3  Matt.  xiii.  30,  47.    xxv.  1,2.  4  2  Cor.  i.  20. 

5  See  Heb.  xi.  6.  *  Hooker  v.  Ixiv.  5.  '  Rom.  iv.  11. 


BAPTISM.  401 

case  of  the  adult,  personal  faith  is  the  indispensable  requisite.  In 
the  case  of  the  infant,  faith  on  its  behalf,  such  as  was  honoured  in 
similar  cases  of  helplessness' — will  here  be  equally  encouraged.^ 
The  child  thus  ^'■brought  to  Christ"  will  be  counted  as  if  he 
'•  came  to  Jiini" — a  welcome  subject  of  his  heavenly  kingdom.^ 

Hence  it  is  obvious  that  a  doubting  spirit,  or  positive  unbehef, 
substitutes  uncertainty  and  suspicion  in  the  place  of  the  appropriate 
act  and  thanksgiving  of  faith.  And  can  this  be  honourable  to 
God  ?  Does  it  not  of  itself,  according  to  tlie  rule  of  his  kingdom,^ 
nuUify  the  desired  blessing  1  So  far  as  "  faith  is  made  void,  the 
promise  is  made  of  none  effect.''^  On  the  other  hand  a  Christian, 
bringing  his  child  to  the  font  for  the  sign  and  seal  of  spiritual  re- 
generation, in  the  assurance  of  his  joint  interest  in  the  promises  of 
the  covenant :  the  sponsor  at  the  same  time,  in  dependence  on  the 
promises,  engaging  in  the  child's  name  to  renounce  the  service  of 
his  enemies,  '  to  believe  in  God,  and  to  serve  him,'  and  joining  in 
prayer  for  the  confirmation  of  those  privileges  to  the  child  ;  such  a 
sigiit  exhibits  a  clear  and  animating  warrant  of  faith,  most  honour- 
able to  the  sacred  ordinance.  God  honours  his  own  name — his 
sovereignty  in  the  gift  of  faith — his  faithfulness  in  the  acceptance 
of  his  own  gift. 

How  enlivening  and  practical  is  the  cotistraint  of  this  Sacra- 
ment !  The  child  in  his  first  dawning  intelligence  finds  '  his  name 
put  into  the  gospel  grant'® — himself  therefore  a  dedicated  child — 
taken  out  of  the  evil  world,  and  pledged  to  the  service  of  God.  To 
encourage  his  faithfulness,  he  feels  himself  surrounded  wntli  the 
special  guardianship  of  a  covenant-keeping  God,  introduced  into  his 
family,  commended  to  the  prayer  and  sympathies  of  every  member 
of  the  household,  brought  under  the  blessing  of  all  the  means  of 
grace — specially  under  the  teaching  of  "  the  Holy  Scriptures,  which 
are  able  to  make  him  wise  unto  salvation,  through  faith  which  is 
in  Christ  Jesus."^  Biit  he  must  not  sleep  insensible  of  his  obli- 
gations. His  responsibilities  are  now  commenced.  '  The  sign  of 
the  cross'  on  his  forehead  will  never  be  effaced  from  the  eye  of  God  ; 
nor  the  day  of  his  Baptismal  consecration  blotted  out  of  his  book. 
In  the  obligations  and  privileges  of  the  covenant  into  which  he  has 
entered,  are  contained  all  the  quickening  motives  to  personal  de- 
v^otedness.  And  therefore  his  unfaithfulness  will  not  be  judged  as 
the  heathen,  who  "  knew  not  his  Lord's  will,"  but  as  '•  the  servant, 

1  See  Matt.  ^^u.  6.  10.    ix.  2.    xv.  23—28.     Mark  ix.  23—27. 

2  Compare  Matt.  xxi.  22.  James  i.  6,  7.  ^  Mark  x.  13,  14. ' 
4  Matt.  ix.  29.  5  Rom.  iv.  14—17. 
6  Matthew  Henry's  Treatise  on  Baptism,  p.  120.                     '  2  Tim.  iii.  13. 

51 


402  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

who  knew  his  Lord's  will,  neither  did  according  to  his  will,  and  who 
shall  be  beaten  with  many  stripes."^ 

The  office  of  Sponsors — though  in  the  letter  an  human  ordi- 
nance— yet  in  the  spirit  of  it,  seems  an  essential  appendage- 
Baptism  is  not  merely  an  office  of  dedication,  but  of  covenanting 
with  God.  If  therefore  the  infant  be  a  party  in  the  contract,  he 
must  appear  by  his  Surety,  who  may  represent  in  his  own  person 
the  child's  fidelity  to  his  engagements.  Hence  the  canons  require 
communicants  for  this  office,  as  the  accredited  pledge  of  sincerity. 
Nor  is  this  Christian  standard  less  necessary  as  respects  the  child. 
We  must  here  "  know  no  man  after  the  flesh"— no  consideration 
of  convenience,  relationship,  or  worldly  advantage.  The  one  prin- 
ciple of  our  choice  is — '  Who  will  be  most  helpful  in  training  the 
child  for  God  V  The  difficulty  of  obtaining  satisfactory  Sponsors 
may  often  delay  baptism,  sometimes  even  remove  the  children 
wholly  from  us.  Yet  the  very  difficulty  often  brings  conviction  of 
an  unchristian  life,  which  makes  Christian  interference  unconge- 
nial and  nugatory.  We  would,  however,  invite  our  communicants 
to  step  in,  where  needful,  for  this  office  of  love,  diligence,  sympa- 
thy, prayer  and  helpfulness.  We  would  explain  the  difficulties 
which  hinder  their  engagement  in  this  sacred  proxy  ;  as  if  it  in- 
volved them  in  the  wilful  responsibility  of  the  child  ;  or  this  mis- 
conception being  removed,  as  if  it  were  only  an  empty  and  fruitless 
vow.  We  must  not  expect  the  ordinances  of  the  church  to  change- 
It  is  much  more  important  to  maintain  their  due  tone  and  dignity 
by  a  Scriptural  disciphne,  than  to  draw  a  promiscuous  multitude 
within  our  external  pale,  at  the  expense  of  all  the  sacredness  of  the 
sacraments,  and  to  the  serious  injury  of  religion. 

We  must  remind  Parents  and  Sponsors  that  the  dedication  of  a 
child  to  God,  though  an  acceptable,  is  a  most  solemn  and  responsi- 
ble service.  How  awful  the  profanation  of  "  offering  the  blind  for 
sacrifice  l"^     Let  them  understand  ivhat  they  do — binding  them- 

1  Luke  xii.  47,  48.  Thus  P.  Henry  '  in  dealing  with  his  children  about  their  spiritual 
state,  took  hold  of  them  very  much  by  the  handle  of  their  infant  baptism ;  and  frequently 
inculcated  upon  them,  that  they  were  born  in  God's  house,  and  were  betimes  dedicated 
and  given  up  to  him,  and  therefore  were  obliged  to  be  his  servants.'  Life,  p.  83.  Com- 
pare Psalm  cxvi.  16.  Thus  his  son  bears  his  personal  testimony  to  the  value  of  this  ordi- 
nance. '  I  cannot  but  take  occasion'  (said  he)  '  to  express  my  gratitude  to  God  for  my 
infant  baptism;  not  only,  as  it  was  an  early  admission  into  the  visible  body  of  Christ; 
but  as  it  furnished  my  pious  parents  with  a  good  argument  (and  as  I  trust  through  grace 
a  prevailing  argument)  for  an  early  dedication  of  my  own  self  to  God  in  my  childhood. 
If  God  has  wrought  any  good  work  upon  my  soul,  I  desire  with  humble  thankfulness  to 
acknowledge  the  moral  influence  of  my  infant  baptism  upon  it.'  Treatise  on  Baptism, 
p.  118.  '  As  to  the  real  injluence  of  baptism,' — he  adds,  however,  in  another  place — '  when 
the  children  grow  up,  we  are  sure  that  their  baptismal  regeneration,  without  something 
else,  will  not  bring  them  to  heaven :  and  yet  it  may  be  urged  in  praying  to  God  to  give 
them  grace,  and  in  persuadijig  them  to  submit  to  it.'  Matthew  Henry  on  Baptism,  pp. 
130,131.  2  Mali.  8. 


THE  lord's  supper.  403 

selves  and  their  children  to  the  service  of  God — and  why  they  do 
it — in  conformity  to  the  appointment  of  God,  and  to  the  terms  of 
the  covenant,  which  is  the  ground  of  this  Baptismal  dedication^ 
Let  them  know,  that  by  this  sacred  act  they  profess  their  personal 
consecration  to  his  service,  (for  who  can  give  his  child  freely  and 
sincerely,  except  he  had  "  first  given  his  own  self,  to  the  Lord  ?") 
and  give  their  pledge,  that  their  children  shall  be  the  liOrd's  for 
ever — trained  for  his  service  and  glory.  Let  them  be  reminded  of 
the  great  honour  of  this  most  responsible  trust,  and  of  the  fearful 
guilt  of  neglecting  it.  Where  it  is  practicable,  no  sponsors  or  pa- 
rents should  present  themselves  at  the  font  without  previous  Minis- 
terial instruction  ;'  that  they  may,  under  the  Lord's  blessing,  at- 
tend upon  this  ordinance  with  a  penitent,  upright,  believing,  and 
thankful  spirit — presenting  an  "  holy,  and  acceptable,"  as  well  as  a 
"  reasonable  service." 

Nor  should  we  forget  to  inculcate  the  improvement  of  the  bap- 
tismal engagements.  Much  use  may  be  made  of  them  as  a  re- 
straint from  sin^ — an  excitement  to  duty — a  support  to  faith — and 
an  encouragement  to  prayer  ;  while  the  remembrance  of  the  in- 
vestiture of  privileges  may  animate  to  press  for  a  real  participation 
of  them  ;  as  living  members  of  a  living  Head — in  spiritual  com- 
munion with  a  spiritual  church.^ 


II.— THE   LORD'S   SUPPER. 

Our  course  of  instruction  naturally  passes  from  the  initial  sacra- 
ment to  that,  which  marks  the  complete  privilege  of  Church  mem- 
bership— the  one  marking  the  commencement,  the  other  the  sup- 
port of,  the  spiritual  life. 

This  sacrament  connects  itself  with  the  great  doctrines  of  the 
Gospel.  Man  as  a  sinner  was  condemned  under  the  everlasting 
curse  of  the  broken  law.     God  accepts  the  vicarious  death  of  his 

1  Address  to  Parents  and  Sponsors  on  Baptisin,  by  the  Rev.  P.  Booth,  B.  D.,  Norwich. 
For  a  full  view  of  the  whole  subject,  the  writer  refers  to  a  '  Treatise  on  Baptism,'  by  his 
friend  and  brother  the  Rev.  E.  Bickersteth— a  work  fraught  with  useful  information  and 
sound  practical  instruction. 

2  Luther  mentions  a  Christian  woman — '  Quse  quoties  tentabatur,  non  nisi  haptismo 
suo  repugnabat — dicens  brevissime  —  Christiana  sum.'  'Intellexit  enim  hostis' — adds 
Luther — 'statim  virtutem  baptlsmi,  et  fidei,  quce  in  veritate  promittentis  pendebat,  et 
fiigit  ab  eo.' 

_  3  In  some  of  the  American  churches  the  baptized  children  are  assembled  periodically 
in  the  church,  with  their  natural  and  spiritual  guardians,  and  addressed  by  their  pastor 
upon  the  obligation  of  their  vow.  We  could  wish  that  similar  ecclesiastical  assemblies 
might  be  transferred  into  our  Establishetl  system  ;  or  at  least,  that  the  spirit  of  this  in- 
teresting ceremony  would  imbue  our  ordinary  Ministrations  with  a  more  frequent  and 
affectionate  enforcement  of  baptismal  responsibihties. 


404  VIEW    OF    THE    CHRISTIAN    MINISTRY*. 

own  Son  as  his  surety.  The  great  Sufferer  himself  upon  the  eve 
of  his  death  appointed  this  ordinance  as  a  perpetual  memorial  of 
his  acceptable  sacrifice,  and  as  a  seal  of  the  covenanted  blessings, 
which  it  obtained  for  his  Church. 

This  memorial  eminently  illustrates  the  spiritual  character  of  the 
ordinance.  '  The  remembrance  which  is  thus  ordained'  (to  use  the 
beautiful  language  of  Bishop  Ridley) — '  as  the  author  thereof  is 
Christ — both  God  and.  man  ;  so  by  the  Almighty  power  of  God  it 
far  passeth  all  kinds  of  remembrances  that  any  other  man  is  able 
to  make,  either  of  himself,  or  of  any  other  thing.  For  whosoever 
receiveth  this  holy  sacrament  thus  ordained  in  remembrance  of 
Christ,  he  receiveth  therewith  either  death  or  life^^  Cherishing 
this  spiritual  remembrance,  we  shall  be  preserved  from  the  snare — 
'  lest  of  the  memory,  it  be  made  a  sacrifice  ;  lest  of  a  communion, 
a  private  eating  ;  lest  of  two  parts,  we  have  but  one — instead  of  a 
heavenly  refection,  a  gross  carnal  feeding. '^ 

The  distinctness  and  singular  value  of  this  ordinance  is,  that  it 
appears  to  combine  much  of  the  real  blessing  of  the  other  means. 
If  preaching  is  to  represent  Christ  crucified,  to  "  do  this  in  lemem- 
brance  of  him"  is  to  "  show  forth  his  death  till  he  come."^  '  Thus 
also,  (as  Dean  Comber  justly  remarks)  '  that  which  is  more  compen- 
diously expressed  in  the  conclusion  of  our  prayers  through  Jesus 
Christ  our  Lord—\s  more  fully  and  more  vigorously  set  out  in  this 
most  holy  sacrament ;  wherein  we  intercede  on  earth  in  imitation 
of,  and  in  conjunction  with,  the  great  intercession  of  our  High 
Priest  in  heaven — pleading  here  in  the  virtue  and  merits  of  the 
same  sacrifice,  which  he  doeth  there  for  us.'* 

The  sacramental  table  is  therefore  equally  precious  and  honour- 
able as  a  command  to  be  obeyed,  and  a  privilege  to  be  enjoyed.  It 
is  an  exercise  of  faith^a  remembrance  of  love — a  covenant  of 
dedication.  Here  our  Divine  Master's  real  and  spij'itual  presence 
is  specially  vouchsafed.  '  His  body  and  blood  are  verily  and  indeed 
taken  and  received  bi/  the  faithfidJ  And  in  this  participation 
their  souls  are  strengthened  and  refreshed,  and  their  acceptance 
visibly  sealed  and  established.^  Here  also  we  enjoy  fellowship  with 
the  Lord's  people  as  members  of  the  same  body,  and  partakers  of 
the  same  privilege.*  The  sacramental  graces  (repentance  and  faith, 
hungering  and  thirsting  for  Christ,  thanksgiving  and  brotherly  love') 

1  Brief  Declaration  of  the  Lord's  Supper.     Works,  Parker  Society's  Ed.  p.  8. 

2  Homily  on  Sacrament,  Part  I.  ^  Gal.  iii.  1.  with  Luke  xxii.  19.     1  Cor.  xi.  26. 

*  Introd.  to  Communion  Service. 

5  Catechism  and  Communion  Service — Prayer  in  Post-Communion. 

*  1  Cor.  X.  17.  "^  Communion  service  throughout. 


THE  lord's  supper.  405 

are  excited  by  the  contemplation  of  the  Great  Author  of  the  ordi- 
nance in  the  wondrous  act  of  his  dying  love. 

We  insist  upon  these  graces  as  qualifications  for  communion, 
and  the  profession  of  them  is  an  intelligent  and  credible,  though 
not  always  a  satisfactory,  profession  of  faith.  We  can  warn  hypo- 
crites, but  we  cannot  exclude  them.  The  king's  eye  only  can  in- 
fallibly see  the  unwelcome  guest,  and  he  will  not  fail  to  put  him 
to  shame.'  Our  duty  is  to  set  out  the  awful  guilt  of  this  profana- 
*ion,=^  connected  as  it  often  is — not  only  with  utter  ignorance  and 
hardness — but  with  a  formal  or  self-righteous  customary  attend- 
ance, and  with  the  neglect  of  the  exercise  of  these  graces,  which 
alone  can  realize  an  acceptable  or  profitable  improvement  of  the 
ordinance. 

Generally  speaking — our  instruction  should  be  directed  by  Philip 
Henry's  admirable  rule — so  '  to  manage  it,  that  the  weak  may  not 
be  discouraged,  and  yet  that  the  ordinance  might  not  be  profaned  ;'^ 
neither  raising  the  standard  too  high  for  the  humble,  contrite,  or 
even  scrupulous ;  nor  lowering  it  to  the  generality  of  a  formal 
profession ;  using  only  the  alluring  compulsion  of  evangelical  mo- 
tive.^ 

Our  instruction  must  obviously  vary  according  to  the  character 
of  the  recipient.  To  the  ignorant,  the  spiritual  character  and  the 
solemn  obligations,  of  the  ordinance  ;  the  hypocrisy  of  uniting  in 
the  deep-toned  abasement  and  elevated  exercises  of  our  mode  of 
administration  ;  and  most  of  all,  the  awful  condemnation  of  un- 
worthy participation,  are  subjects  of  direct  and  awakening  convic- 
tion. For  how  affecting  is  the  consideration,  that  the  "table"  of 
the  Lord  (to  accommodate  the  prophetic  imprecation)  will  "  become 
a  snare  before  them,  and  that,  which  should  have  been  for  their 
welfare,  will  become  a  trap  I"^  To  those  who  wish  to  commejice 
their  attendance  in  this  unsatisfactory  state,  we  should  strongly 
recommend  delay,  with  much  self-enquiry  and  earnest  prayer  for 
Christian  sincerity  and  Divine  illumination.  Many  persons  in  a 
state  of  cojiviction  regard  this  ordinance  as  an  end — rather  than 
as  a  means  to  an  end — they  put  it  in  the  place  of  Christ,  instead 
of  using  it  as  a  means  of  coming  to  Christ.  They  have  a  strong 
impulse  to  come  to  the  ordinance,  but  without  any  intelligent  per- 
ception of  its  meaning.  They  must  be  taught,  that  the  sacrament 
is  not  life,  but  food  to  support  life  ;  food,  which  nourishes  the  living, 

1  Matt.  xxii.  11—13.  2  1  Cor.  xL.  •37—29.  3  Life,  p.  43. 

*  Luke  xiv.  23.  The  exclusion  of  the  ungodly,  under  every  form,  from  this  ordinance, 
seems  to  be  directly  implied,  if  not  commanded — Ezek.  xliv.  6 — 9.  Comp.  1  Cor.  x.  16 
—21,  also  Ex.  xu.  43,  48.  5  Psalm  Ixix.  22. 


406  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

but  cannot  quicken  the  dead.  Christ — not  the  ordinance — is  life. 
Faith  in  him — not  in  the  means — will  ensure  acceptance.  To 
the  sincere,  hut  scrupulous,  we  must  shew,  that  there  is  the  sin 
of  unbelief  as  well  as  of  presumption — sin  in  refusing"  to  come,  as 
well  as  in  coming  uiiAvorthily — the  guilt  of  disobedience  to  the 
dying  command  of  our  best  and  dearest  friend — the  neglect  of  the 
privilege  of  a  heavenly  feast,  of  an  open  confession  of  the  cross,  and 
of  brotherly  communion  with  the  followers  of  Christ.  The  early 
stage  of  awakened  tenderness  and  concern  needs  special  instruction 
and  encouragement.  The  weakest  disciple  has  an  equal  right  to 
this  ordinance  with  the  most  established.  Perfect  assurance  is  not 
required  ;  rather  the  want  oi  it  is  supposed.  The  seal  is  given  in 
confirmation  of  what  was  before  a  matter  of  doubt.  Let  the  solem- 
nity of  the  ordinance  enforce  preparation,  and  its  simplicity,  en- 
courage faith  ;  and  so  let  him  come  with  humility  and  reverence  ; 
and  who  can  doubt  of  his  acceptance  ?' 

The  Sacrificial  character  and  efficacy  of  this  Ordinance — 
though  supported  by  some  names  of  note,  have  in  the  writer's 
judgment  no  warrant  from'  Scripture,  which  often  calls  the  death 
of  Christ  a  sacrifice — nowhere  the  memorial  of  his  death.  In- 
deed the  contrast  drawn  between  the  one  oflfering  of  Calvary,  and 
the  continual  remembrance  and  oflfering  of  the  Jewish  sacrifices 
seems  clearly  to  contravene  this  view.'^  The  studied  substitution  of 
the  table  for  altar  in  the  Sacramental  service  shews  the  judgment 
of  our  Reformers  ;  and  though  they  have  retained  the  name  of 
Priest,  yet  it  evidently  is  in  reference  to  its  etymological  derivation 
(Presbyter)  which  has  no  connection  with  sacrificial  institution. 
Her  language  is  in  perfect  accordance  with  the  original  command^ 
— '  a  perpetual  memory  of  that  his  most  precious  death.'  It  is 
this  memorial  and  representation  of  the  sacrifice,  that  constitutes 
its  profitable  use  as  a  means  in  the  exercise  of  faith  of  receiving 
its  inestimable  blessings.  We  commemorate  (as  Waterland  justly 
observes)  the  grand  sacrifice,  but  do  not  reiterate  it — 710,  not  so 
much  as  under  symbols.  '  The  whole  substance  of  our  Sacrifice, 
which  is  frequented  of  the  Church  in  the  Lord's  Supper,  consisteth 
in  prayer,  praise,  and  in  giving  of  thanks,  and  in  remembering  and 

'  Mr.  Robinson,  on  one  occasion  in  his  early  Ministry,  being  surprised  by  the  ardent 
and  determined  wish  of  a  stranger  to  attend  his  sacrament,  and  having  in  vain  recom- 
mended delay,  at  length  asked  him — '  Do  you  cordially  grieve  for  sin  1  Is  your  depend- 
ence simply  upon  Christ  1  Is  your  mind  fully  bent  upon  serving  God  in  holiness'?'  The 
man  answering  satisfactorily,  was  desired  to  listen  to  the  service,  to  look  for  Divine  direc- 
tion, and  if  his  heart  were  still  inclined,  to  come  with  assurance  of  welcome.  Strength 
and  consolation  were  given;  and  he  went  on  his  way  rejoicing.'     Life,  pp.  45 — 47. 

2  Heb.  X.  2,  3,  11. 

3  1  Cor.  xi.  25,  26,  with  Exhortation  in  the  Communion  Service. 


THE  lord's  supper.  407 

shewing  forth  of  that  Sacrifice  offered  upon  the  aUar  of  the  cross." 
Any  other  view  is  a  retrograde  movement  to  the  bondage  of 
Judaism. 

It  is  important  also  to  view  this  sacrament  in  conformity  with 
the  true  spirit  of  the  dispensation  as — Augustine  well  reminds  us — ■ 
to  '  venerate  these  ordinances,  not  with  carnal  bondage,  but  with 
spiritual  liberty.''^  To  invest  the  holy  table,  as  some  appear  to  do, 
with  a  cloud  of  awful  mystery,  is  as  if  we  w^ere  living  under  "  the 
covenant  that  gendereth  unto  bondage."^  Whereas  we  are  not 
come  to  the  dark  gloom  of  the  Mount  that  burned  with  fire,  affiight- 
ing  the  heart  even  of  the  holy  mediator.  We  are  come  to  the 
Mount  of  light  and  love — to  the  joy  of  communion  with  our  God. 
Instead  of  being  debarred — as  of  old — from  a  near  approach,  we 
''  have  boldness  to  enter  into  the  holiest."*  Deeply  let  us  cherish 
the  godly  reverence  in  his  service — remembering  that  "  even  our 
God  is  a  consuming  fire.''^  But  never  let  us  forget  that  the  holy 
ordinance  is  a  means  of  acceptance  to  a  rejoicing  heart.  And  if 
under  the  dispensation  of  shadows,  much  more  we,  under  the  sun- 
shine of  the  joyous  gospel  should  "  go  unto  the  altar  of  God,  unto 
God  our  exceeding  joyP^  To  cloud  our  sunshine  is  to  cramp  our 
privilege,  and  to  palsy  our  strength. 

It  is  also  most  important  to  connect  this  sacrament  with  all  its 
high  practical  obligations — both  to  our  Divine  Master,  and  to  his 
church — to  our  Lord—?iS  the  public  profession  of  his  name'' — as 
the  soldier's  oath  of  fidelity  and  devotedness — to  his  Church,  as 
uniting  us  in  holy  brotherhood^ — one  with  the  body,  ready  to  join 
in  every  helpful  exercise  of  love,  in  all  the  offices  of  spiritual  rela- 
tionship^ — meeting  in  "  his  banquetting  house,"  with  "  the  banner 
of  love  over  us,'"" — the  spirit  of  this  union  shedding  all  its  radiance 
over  our  daily  profession. 

Much  profitable  use  may  be  made  of  the  ordinance  previous  to 
express  and  immediate  invitation.  Under  an  early  impression,  it 
presents  the  most  full  and  simple  view  of  the  blessed  atonement. 
The  palpable  exhibition  of  the  sufferings  of  the  Lord  is  well  calcu- 
lated to  deepen  spiritual  sensibilities,  to  lead  the  young  Christian 
to  contemplate  a  positive  obligation,  to  count  the  cost  of  the  conse- 
quent engagements,  and  to  anticipate  the  enjoyment  of  its  attend- 
ant privileges.  Sacramental  meetings  preparatory  to  the  ordinance, 
form  a  most  interesting  Ministry  to  the  Church.     The   familiar 

•  Works  %'ii.  378.     Bishop  Ridley's  Works  ut  supra,  p.  211. 

2  De  Doctr.  Christ,  c.  iii.  9.  3  Gal.  iv.  24—26.  *  Heb.  xii.  18—34,  with  x.  19. 

5  lb.  xii.  28,  29.  e  Ps.  xliii.  4.  i  1  Cor.  xi.  26. 

8  lb.  X.  16,  17.  9  lb.  xii.  25.  "  Can.  ii.  4. 


408  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

exposition  of  the  institution,  or  of  subjects  connected  with  it/ 
makes  these  meetings  specially  valuable  for  Catechumens,  as  a 
medium  of  conveying  intelHgent  as  well  as  tender  impressions,  and 
thus  removing  much  perplexing  hindrance  to  "  the  discerning  of 
the  Lord's  body."  Individual  instruction  also  is  of  great  service  in 
restoring  the  sacrament  to  its  high  dignity  among  Christian  ordi- 
nances, and  thus  of  instrumentally  "  adding  to  the  Church  such  as 
should  be  saved." 

The  more  deeply  we  consider  the  Sacramental  Ministry,  the 
stronger  is  our  conviction  of  its  great  moment  upon  our  whole 
work.  A  full,  free,  and  Scriptural  exposition  conduces  much  to  the 
fruitfulness  and  establishment  of  our  people.  But  divest  our  sys- 
tem of  its  pure  simplicity — it  loses  its  Christian  character  and  solid 
usefulness.  It  ministers  to  self-righteousness,  not  to  self-abasement 
— "  to  bodily  exercise" — not  to  evangelical  godliness.  It  exalts  or- 
dinances— not  Christ ;  the  Church — not  his  glorious  Head.  There 
can  be  no  life  in  our  Ministrations,  if  Christ  be  not  the  Sun  of  our 
system.  The  dim  cloudy  glimpse  of  light  which  we  catch  through 
the  reflection  of  the  Church  is  but  a  feeble  compensation  for  the 
loss  of  the  invigorating  glow  of  his  direct  rays.  Let  us  honour 
our  Divine  Saviour  fully,  and  largely  will  he  honour  us. 


CHAPTER  VI. 


CLERICAL    AND    CHURCH    COMMUNION. 

"  The  communion  of  saints"  is  a  high  and  holy  privilege,  with- 
out which  the  body  of  Christ — if  it  exists — cannot  thrive.  The 
extension  therefore  of  the  spirit  by  which  it  is  maintained,  is  a 

1  In  this  view  the  Bishop  of  Winchester  has  recommended  them.  Charge,  pp.  42,  43. 
Short  and  applicatory  illustrations  of  the  Communion  service,  will  give  the  most  intelligent 
view,  both  of  the  ordinance,  and  of  its  mode  of  administration,  the  want  of  which  is  often 
found  a  serious  hindrance  to  edification.  The  grand  subject  of  Christ  crucified  naturally 
leads  us  to  explain  the  nature  of  the  ordinance,  the  qualifications  of  worthy  participants, 
both  to  awaken  conviction  upon  the  sin  of  unworthy  receiving,  and  to  grapple  with  the 
various  perplexing  scrupulosities  of  the  young  Christian.  See  1  Cor.  xi.  23 — 3"2.  More 
generally  the  great  doctrines  connected icith  the  knowledge  of  Christ;  such  as — union  with 
him,  the  free  offer  of  his  salvation,  the  blessings  and  practical  obligations  flowing  from  it 
— these  are  in  the  spirit  of  our  Lord's  discourses  and  prayer  connected  with  the  ordinance 
(John  xiv — xvi.)  and  will  draw  forth  the  sacramental  graces  of  faith  and  love,  for  the  con- 
viction of  the  professor,  and  the  excitement  of  the  believer  to  more  habitual  and  elevated 
devotedness.  Matthew  Henry's  well-known  and  excellent  work  on  the  Sacrament  will 
suggest  a  considerable  variety  of  subject  for  these  edifying  meetings.  An  interesting  ac- 
count of  them,  and  of  a  general  system  of  instruction  relative  to  the  Lord's  supper,  is 
given  in  Rev.  Dr.  Bedell's  Life,  pp.  98 — 106. 


CLERICAL    COMMUNION.  409 

grand  means  of  spiritual  prosperity  to  the  Church.  As  it  consists, 
and  becomes  "  effectual,  by  that  which  every  joint  suppUeth'" — by 
the  hnks  which  connect  every  Member  and  Minister  with  his  own 
society,  the  same  means  and  materials  are  at  hand  for  all  circum- 
stances. Shall  we  not  find,  that,  a  close  union  with  our  great 
Head,  and  a  more  connected  harmony  among  the  several  members, 
would  produce  a  larger  supply  of  spiritual  gifts  and  grace  :  and 
effect  the  salvation  of  the  Church  in  God's  own  way,  by  uniting 
the  several  members  as  one  body,  and  making  each  a  medium  for 
the  communication  of  Divine  life  to  the  rest  ? 

We  shall  consider  this  subject  in  reference  to  ourselves  and  our 
people. 

I.— CLERICAL  COMMUNION. 

Doctrinal  differences  have  greatly  marred  our  brotherly  com- 
munion. Even  the  grand  uniting  doctrine  of  the  expectancy  of 
our  Lord's  coming  has  set  brother  against  brother,  when  uncertain 
speculations  have  diverted  the  mind  from  the  heavenly  glory  of  the 
event.2  Great  indeed  are  the  advantages  of  Ministerial  fellowship 
— such  as  elucidation  of  practical  difficulties — instruction  in  the 
different  cases  of  Christian  experience — the  correctings  of  the  er- 
rors of  our  own  inexperience — obtaining  more  enlarged  views  of 
Scriptural  doctrine — communication  of  Ministerial  plans  and  suc- 
cessful experiments — encouragement  of  brotherly  sympathy,  and 
general  interchange  of  kindly  intercourse — mutual  excitement  to 
increased  exertion — directing  a  combined  effort  to  any  weak  or 
threatened  quarter  of  the  church,  or  to  any  newly-formed  object 
for  the  promotion  of  our  Master's  kingdom.  Yet  we  must  in  this 
fellowship  carefully  consider  the  best  means  for  profit— such  as 
meeting  in  the  spirit  of  prayer,  and  under  a  sense  of  our  responsi- 
bility— avoiding  doubtful  disputations — drawing  with  most  interest 
to  those  subjects,  that  more  directly  lead  to  Christ — and  keeping 
our  main  object  in  view  in  our  social  intercourse.  Stated  Clerical 
Meetings  upon  these  principles  are  most  edifying.  The  routine 
howxver  generally  needs  to  be  wisely  regulated  ;  disciplined,  not 
fettered.  They  should  embrace  the  two  grand  divisions  of  our 
work — the  Pulpit  and  the  Pastoral  Ministry — treated  in  separate 

1  Eph.  IV.  15, 16. 

2  Had  all  the  discussions  on  this  subject  been  conducted  in  the  spirit  of  Mr.  Stewart's 
Sermons  on  the  Advent,  what  a  glow  of  Christian  love  and  heavenly  anticipation  would 
have  pervaded  the  church!  But  would  '  brethren  grudge  one  against  another'  on  account 
of  the  time  and  circumstantials  of  the  event,  did  they  realbj  believe — "Behold  the  judge 
standeth  before  the  door  1"    James  v.  9. 

52 


410  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

exercises — the  former  generally  filling  up  the  more  regular  discus- 
sions— the  other  drawing  out  supplemental  and  more  free  commu- 
nication. Each  member  shall  be  expected  to  give  in  rotation  the 
result  of  matured  consideration  of  the  proposed  subject — extenifore 
i7i  form  {if  he  pleases),  hut  deliberate  in  substance.  Collateral 
points,  naturally  arising  out  of  the  treatment  of  the  subject,  had 
better  be  reserved  under  the  direction  of  the  chairman  for  the  close 
of  the  meeting,  in  order  to  restrain  desultory  discussion,  and  to  give 
each  member  the  full  opportunity  of  delivering  his  own  sentiments. 
Meetings  of  a  holy  and  pastoral  character — thus  prudently  con- 
ducted, would  naturally  both  open  and  close  in  the  spirit  of  Eliot's 
suggestion  to  his  brethren  on  a  similar  occasion — '  The  Lord  Jesus 
takes  much  notice  of  what  is  done  and  said  among  his  Ministers, 
when  they  are  together.  Come,  let  us  pray  before  we  part.'^  Mas- 
sillon  characterizes  such  meetings  as  '  those  holy  assemblies,  so  cal- 
culated to  maintain  a  sacerdotal  union  among  the  Ministers,  a 
sacred  harmony,  in  order  to  animate  us  individually  to  the  uniform 
observance  of  the  duties  of  the  Ministry  of  the  Church,  and  a  sup- 
port in  order  to  clear  up,  or  remove  the  doubts,  or  obviate  the  diffi- 
culties of  it.2  Such  were  Archbishop  Grindal's  '  preaching  exer- 
cises,' which  Lord  Bacon  pronounced  '  to  be  the  best  way  to  frame 
and  train  up  preachers  to  handle  the  word  of  God  as  it  ought  to 
be  handled,  that  hath  been  practised.^     Upon  the  whole — we  may 

1  Mather's  Life  of  Eliot. 

2  Charges,  pp.  224,  225.  The  meetings  to  which  he  alludes  were  held  in  some  relig- 
ious house,  called  the  Retreat,  and  the  time  devoted  to  meditation,  prayer,  exposition  of 
Scripture,  and  mutual  conference.  In  taking  his  leave  of  Massillon,  the  Writer  has  been 
much  affected  to  observe  his  impressive  and  awakening  truths  often  connected  with  most 
erroneous  statements,  or  with  a  total  deficiency  of  Christian  doctrine. 

3  Full  particulars  are  given  in  Strype  and  Fuller.  They  seem  to  have  consisted  of 
meetings  of  Clergy  within  large  districts,  under  the  presidency  of  some  experienced  Min- 
ister, to  discuss  seriatim  passages  of  Scripture  previously  proposed — always  commencing 
and  ending  with  prayer.  Lord  Bacon  (Treatise  concerning  the  Church)  recommends 
their  adoption  in  the  Universities.  Queen  Elizabeth,  influenced  by  her  favourite,  the  Earl 
of  Leicester,  put  them  down  by  an  arbitrary  enactment,  and  in  opposition  to  a  most  noble 
and  Christian  protest  from  Archbishop  Grindal.  They  were,  however,  partially  revived 
in  the  next  reign  by  the  connivance  or  encouragement  of  Archbishop  Matthew.  Arch- 
bishop Tenison  enlarged  and  improved  the  design.  His  circular  leuer,  April  6,  1699, 
(quoted  by  Dr.  Woodward — account  of  Religious  Societies,  ch.  iv.)  gives  the  following 
excellent  advice.  '  It  were  to  be  wished,  that  the  Clergy  of  every  neighbourhood  would 
agree  upon  frequent  meetings  to  consult  for  the  good  of  religion  in  general,  and  to  advise 
with  one  another  about  any  difficulties  that  may  happen  in  their  particular  cures — as, '  By 
what  methods  any  evil  custom  may  most  readily  be  broken  1  How  a  sinner  may  most 
effectually  be  reclaimed  1  And  in  general,  how  each  of  them  in  their  several  circumstan- 
ces may  contribute  most  to  the  advancement  of  religion  1  'Such  consultations  as  these, 
besides  the  mutual  benefit  of  advice  and  instruction,  will  be  a  mutual  means  to  excite  the 
zeal  of  some,  and  reduce  the  over-eagerness  of  others  to  a  due  temper,  and  to  provoke  all 
to  a  religious  emulation  in  the  improvement  of  piety  and  order  within  their  respective 

Earishes.'  Bishop  Burnet  (Past.  Care,  ch.  viii^  and  in  our  own  time  Bishop  Burgess 
ave  sanctioned  these  meetings.  Herman  of  Cologne  had  combined  Archbishops  Grin- 
dal's and  Tenison's  plans  in  his  system  of  Reformation.  See  his  work,  ut  supra,  fol.  273. 
Would  not  periodical  or  occasional  meetings  of  Christian  Ministers  for  social  prayer  ex~ 


CHURCH    COMMUNION.  411 

conclude,  that  Ministerial  union  in  confidence,  counsel,  prayer,  and 
service,  by  every  practicable  means,  will  always  operate  with  most 
beneficial  energy  upon  our  work. 


II.— CHURCH  COMMUNION. 

The  Scriptural  idea  of  the  Church  is  that  of  one  body  animated 
by  one  soul  in  the  fellowship  of  the  Gospel'  Its  strength  lies  in 
the  union  of  its  members.  This  union  naturally  embraces  the 
whole  body  of  Christ  with  affectionate  interest  and  constant  prayer. 
Its  more  definite  sphere  will  be  the  distinct  community,  of  which 
the  Christian  is  a  member.  The  means  of  promoting  it  among 
our  people,  are  of  diversified,  though  sometimes  of  difficult,  appli- 
cation. 

One  point  of  great  delicacy  and  importance  is  to  set  forth  the 
unscriptural  frinciples  of  separation.  No  supposition  is  more 
harassing  to  the  conscience,  than  that  of  a  complete  Ecclesiastical 
model  given  in  the  New  Testament.  A  Christian  finds  a  want  of 
precise  Scriptural  authority  for  certain  canons  of  his  Church.  He 
joins  therefore  some  other  body,  on  the  first  aspect  more  exactly 
conformable  to  the  sacred  rule.  He  soon  discovers  a  similar  defect 
in  his  new  system.  He  looks  in  vain  for  a  pure  and  perfect  model 
among  the  different  communities  of  the  visible  body ;  and,  after 
wearying  himself  with  fruitless  labour,  he  is  driven  at  last  to  form 
a  Church  after  his  own  mind — to  become  a  Church  to  himself. 
The  New  Testament  gives  indeed  the  general  principles  of  a 
Church  ;  but  nowhere  (as  in  the  case  of  the  tabernacle^)  its  minute 
points  of  detail.  No  communion  therefore  can  be  formed  upon  the 
exclusive  basis  of  the  letter  of  Scripture  ;  because  no  Church  can 
produce  Divine  authority  for  every  precept.  In  fact,  we  leave  the 
print  of  our  fingers  upon  every  thing  we  touch — upon  those  insti- 
tutions, which  are  essentially  founded  upon  a  sound  basis.  The 
"  Jerusalem  which  is  above — the  Mother  of  us  all" — is  the  only 
"  Church,  not  having  spot,  or  wrinkle,  or  any  such  thing."^  It  is 
therefore  the  mark  of  a  restless  theorist,  rather  than  of  sober  prac- 
tical wisdom,  to  insist  upon  a  perfection,  unwarranted  by  Scripture, 
and  manifestly  inconsistent  with  the  character  of  the  present  dis- 

dusively,  and  with  a  special  reference  to  the  outpouring  of  the  Spirit,  command  a  blessing 
upon  their  work  1     Matt,  xviii.  19,  20. 

1  See  Acts  ii.  41 — 47;  iv.  32.  It  was  one  of  Pastor  Oberlin's  questions  to  his  parish- 
ioners, '  Do  you  so  love  and  reverence  our  Lord  and  Saviour  Jesus  Christ,  as  to  feel 
united  in  the  bonds  of  Christian  fellowship  with  that  flock,  of  which  he  is  the  Pastor  1' 
See  his  Life. 

2  Heb.  viii.  5.  3  Gal.  iv.  29.    Eph.  v.  27. 


412  VIEW    OF    THE    CHRISTIAN    MINISTRY*. 

pensation.  To  separate  therefore  from  a  Church,  in  the  main 
Scriptural,  on  account  of  adhering  corruptions — is  tj'ue  schism — 
contrary  to  the  example  and  inculcations  of  Christ' — a  rent  in  his 
mystical  body;  connected — if  at  all  with  conscience — yet  with  a 
scrupulous,  rather  than  with  an  enlightened  conscience :  and 
grounded  upon  self-will  and  self-conceit,  rather  than  upon  forbear- 
ance, humility,  and  love.^  Equally  wrong  is  it  to  make  a  move- 
ment on  the  ground  of  expediency,  or  some  problematic  theory  of 
usefulness.  If  it  be  lawful  to  remain,  it  must  be  sinful  to  depart. 
Scripture  insists  upon  the  necessity  of  union.  Schisms  are  justly 
numbered  among  the  works  of  the  flesh  ;3  obedience  to  ministers  is 
strongly  inculcated,^  together  with  the  awful  guilt  of  slighting  or 
neglecting  them  ;"  and  a  solemn  mark  is  set  upon  those,  who,  in 
the  indulgence  of  the  flesh,  seek  a  name  and  party  for  themselves, 
instead  of  "  forbearing  one  another  in  love"  to  win  souls  to  Christ.* 
And  yet  the  vague  apprehensions  upon  the  question  of  church- 
membership  and  union,  give  a  strong  advantage  to  the  separatist, 
and  makes  it  important  to  compact  the  spiritual  body,  as  well  as  to 
instruct  the  several  members.  1  Cor.  xii.  clearly  marks  the  fixed 
office  of  every  member  of  the  body,  and  their  connexion  and  de- 
pendence, both  with  each  other,  and  with  their  common  Head. 
The  subsequent  chapter  shews  "  the  more  excellent  way  of  the  bond 

^  John  X.  23,  with  Matt,  xxiii.  1 — 3.  Our  Lord  never  sanctioned,  much  less  directed, 
separation  from  the  Apocalyptic  Churches,  though  defaced  with  serious,  and  even  tolerated, 
corruption.     Rev.  ii.  13 — lb,  20. 

2  A(hnitting  that  conscience  is  concerned — is  no  regard  due  to  the  consciences  (possibly 
equally  intclhgent)  of  our  brethren,  and  to  the  unity  of  the  Church  1  If  every  point  of 
difference  remotely  connected  ^^•ith  conscience  must  be  made  a  ground  of  separation,  what 
room  exists  for  the  exercise  of  Christian  forbearance  ?  Besides,  '  it  is  far  from  sufficient 
in  all  cases  to  act  upon  conscience — having  professed  to  commit  the  matter  to  God.  Has 
the  individual  who  professes  to  be  following  his  conscience,  taken  due  care  to  clear  it 
from  morbid  scrupulosity,  and  to  inform  it  upon  the  full  and  practical  principles  of  the 
word  of  God  1  Has  he  improved  all  the  resources  within  his  reach  of  obtaining  satis- 
factory light  upon  his  perplexities  ■?  Has  he  been  conversant  with  those — whether  the 
living  or  the  dead — who  have  pondered  over  these  difficulties  with  greater  advantages  than 
himself,  and  who  have  communicated,  or  are  ready  to  communicate,  their  results  for  the 
benefit  of  their  sensitive  and  exercised  brethren?  Has  he  duly  considered  the  responsi- 
bility of  secession — an  influence  reaching  far  beyond  himself,  in  the  rending  of  the  body 
of  Christ,  and  the  unsettlement  of  man}^  sincere  and  godly  minds  1  Without  much  pre- 
paratory painful  exercise,  this  course  carries  with  it  the  mark  of  impulse — morbid  tem- 
perament— precipitation — sometimes  we  fear  of  disappointment,  self-will,  self-conceit,  with 
but  a  small  portion  of  mental  furniture,  self-discipline,  or  forbearance.  Hence,  what 
seemed  at  the  crisis  to  be  obedience  "  to  the  heavenly  vision,"  ultimately  proves,  when 
repentance  comes  too  late  for  amendment,  to  have  been  an  evil  moment  of  the  tempter's 
advantage  to  contract  or  paralyze  ministerial  efficiency,  and  to  canker  the  principles  of 
Christian  peace,  consistency,  and  establishment.  It  would  be  well  to  remember  that  as 
much  care  and  responsibility  is  due  to  give  intelligence  to  the  conscience,  as  to  preserve 
its  tenderness:  else  its  very  tenderness  will  degenerate  into  scrupulosity,  and  become  the 
source  of  serious  evil  both  to  the  individual  and  to  the  church.'  Author's  Preface  to  Life 
of  M.  Boos,  pp.  XV.  xvi. 

3  Gal.  V.  20.  Gr.  with  J  Cor.  iii.  1—3.    Jude  19.  i  1  Thess.  v.  13.     Heb.  xiii.  17. 
5  Luke  X.  16.                                                                6  Rom.  xvi.  17,  18. 


CHURCH    COMMUNION.  413 

of  perfectness."  The  connexion  of  the  two  chapters  teaches  us  to 
combine  decision  in  fundamentals,  with  forbearance  in  non-essen- 
tials— the  true  spirit  of  that  Church  union,  which  is  a  grand  sub- 
ject of  our  Lord's  intercession,  and  a  chief  means  of  conviction  to 
the  world.' 

Faith  and  love  are  the  two  primary  principles  of  Church  com- 
munion and  Christian  stedfastness — the  one  drawing  us  all  to  a 
common  centre — the  other  uniting  us  with  each  other^ — like  the 
magnet,  bringing  the  several  particles  to  each  other,  by  attracting 
them  to  itself  With  more  definite  bearing  upon  present  circum- 
stances— we  would  recommend  the  inculcation  of  practical  re- 
ligion in  meekness,  humilit}^,  and  self-denial.  This  will  silently 
operate,  if  not  in  active  opposition,  yet  in  impeding  the  progress  of 
the  evil.  It  is  the  practical  exercise  of  our  principles,  which  "  ma- 
keth  increase  of  the  body  to  the  edifying  of  itself  in  love."^ 

Popular  expositions  of  our  services  may  be  suggested — 'not 
with  a  view  to  extol  them  immoderately,  much  less  to  provoke 
wrath  against  those  who  dissent  from  us ;  but  mildly  to  answer 
unjust  imputations  upon  our  Litin-gy  :  and  chiefly  to  show  the 
meaning,  the  reasons,  the  uses  of  each  part,  that  the  congregation 
may,  as  the  Apostle  expresses  it,  '-pray  with  the  understanding."* 
The  unmeaning  cry — "  The  temple  of  the  Lord  are  we"* — excites 
the  ridicule  of  enemies,  without  bringing  conviction  to  our  friends ; 
but  illustrations  of  the  spiritual  character,  ordinances,  and  worship 
of  the  Establishment,  furnish  a  sound  warrant  for  enforcing  a 
steady  adherence  to  her  communion.  Such  a  course  of  liturgical 
exposition  would  produce  a  style  of  religion  clothed  in  the  beautiful 
costume  of  the  Church — an  exquisite  pattern  of  Scriptural  sim- 
plicity, holiness  and  consistency.  It  may  be  doubted,  whether  the 
obhgations  to  instruct  our  people  in  and  through  our  Church  ordi- 
nances is  sufficiently  considered.  Yet  how  much  might  be  effected 
for  their  settled  unity,  by  expounding  their  admirablead  aptation  for 
their  respective  ends,  by  marking  the  identity  of  their  language  with 
the  Bible,  thus  framing  Churchmen  and  Christians  by  the  same  pro- 
cess in  the  same  mould  !  A  more  full  recognition  of  our  fasts,  festivals, 
and  commemorative  seasons,  would  be  an  edifying  means  of  grace. 
For  this  or  some  collateral  purpose,  the  weekly  lecture  might  often 
be  made  available.  Such  a  Ministry  would  disqualify  our  people 
for  Dissent,  and  make  the  attempt  to  force  it  upon  them  an  act  of 

1  See  Johnxvii.  21.  2  See  Col.  ii.  1,  2.  3  Eph.  iv.  16. 

*  Seeker's  Charircs,  pp.  293,  294.     For  most  exquisite  specmiens  of  this  exposition — 
see  Life  of  Geo.  Herbert.     Life  of  Rev.  S.  Walker,  ch.  v.  vi. 
5  Jer.  vii.  4. 


414  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

unsuccessful  violence.  Whereas  a  course  of  instruction,  equally  ap- 
propriate to  the  Meeting  as  to  the  Church — though  not  necessarily- 
unsound — is  yet  defective.  Our  fold — having  no  church-barrier,  is 
exposed  to  the  inroads  of  all  kinds  of  separatists.  Our  sheep,  hav- 
ing no  private  mark,  are  easily  withdrawn  from  "  the  footsteps  of 
the  flock.'" 

Let  our  ^node  of  administration  also  be  dignified  with  the  con- 
sciousness of  our  high  etnployment.  Let  it  be  marked  by  a 
solemn,  intelligent,  devotional  reading  of  our  services ;  fixing  on 
them  all  the  interests  of  our  mind,  and  throwing  into  them  all  the 
exercise  of  our  hearts.  Who  does  not  feel  the  difference  between 
reading,  and  praying,  the  prayers?  Often  from  organic  deficien- 
cies, or  from  moral  causes,,  we  see  the  Liturgy  of  our  church  lying 
under  the  feet  of  one,  who  is  unconsciously  treading  upon  pearls. 
A  good  understanding,  correct  taste,  and  most  of  all  a  prayerful 
spirit,  is  needed  to  do  it  justice.  The  form  then,  enlivened  by 
heavenly  unction,  ceases  to  be  mere  form ;  our  congregations  not 
only  hear,  but  with  edification  ;  they  are  enabled  not  only  to  attend 
to  the  service,  but  also  to  unite  in  it. 

Frequent  communion  at  the  Lord^s  table  tends  much  to  unite 
our  people  together  in  the  constant  remembrance,  that  they,  "  being 
many,  are  one  body  and  one  bread,  and  partakers  of  that  one 
bread  ;"2  and  therefore  are  bound  to  each  other  by  the  most  en- 
dearing engagements.  Sacramental  meetings  strengthen  this 
bond ;  embracing  (as  in  all  intelligent  Christian  congregations  they 
ought  to  do)  the  main  objects  of  Church  communion ;  uniting  in 
prayer  for  ouf  personal  progress  in  the  Divine  hfe — for  our  families, 
unconverted  friends,  or  Christian  friends  in  affliction — for  our  con- 
gregations, in  their  different  states  of  ignorance,  indifference,  or  of 
awakening  interest,  and  consistent  profession  and  enjoyment  of  the 
gospel — for  our  inniiediate  neighbourhoods — for  the  general  spread 
of  the  kingdom  of  Christ  throughout  the  world — and  for  a  holy 
and  joyful  anticipation  of  his  second  coming.  These  social  meet- 
ings embody  the  exercise  of  church  unity,  in  its  most  spiritual,  en- 
livening, and  practical  operations.  As  an  appendage,  stated  meet- 
ings for  united,  though  separate,  prayer  for  the  prosperity  of  the 

1  'The  result  of  Church  principles  being  kept  out  of  the  view  of  our  congregations  is — 
that  many  members  of  our  church  have  no  distinct  consciousness  of  the  church  to  which 
they  belong.     They  lose  all  the  benefit  of  church-union,  church-spmpathy,  church-disci- 

Ehne.  They  are  isolated  and  independent  beings,  instead  of  parts  of  a  body,  linked  in  a 
oly  partnership  with  fellow-pilgrims,  "  every  one  members  one  of  another."  Their 
hearts  are  not  "comforted,  being  knit  together  in  love."'  Bishop  of  Winchester's  Charge, 
1837.  Robert's  Call  to  the  Church,  p.  .52.  Some  admirable  remarks  from  Bishops  Spratt 
and  Bull  on  this  subject,  may  be  found  in  the  Clergyman's  Instructor,  pp.  246,  309. 

2  1  Cor.  X.  17. 


CHURCH    COMMUNION.  415 

church,  and  special  remembrance  of  afflicted  members,  have  a 
stronof  ccmentina^  influence.* 

The  full  preaching-  of  the  Gospel  is  however  the  grand  cement- 
ing bond.  Many  dissent,  not  from  choice,  hut  fro?7i  what  appears 
to  them  to  be  necessity.  It  is  a  sharp  trial  to  the  sincere  l)ut  un- 
intelligent Churchman,  should  he  mark  more  holiness  of  doctrine 
or  life  in  dissenting  communities  than  in  his  own  sphere.  Nor  will 
the  strongest  arguments  against  separation  have  any  force  aga  nst 
his  appetite  for  Christian  instruction,  or  convince  him  that  he  is 
wrong  in  seeking  out  of  his  church  what  he  sometimes  may  fail 
to  find  within.  Efficiency  and  purity  of  Ministry  are  therefore  a 
main  barrier  against  schism.  '  Feed  your  people  better,  and  they 
will  not  stray' — was  a  Nonconformist's  reply  to  the  complaint  of  a 
neighbouring  Minister,  that  he  had  drawn  away  his  people.^  The 
enemy  indeed  is  too  successful,  even  in  the  most  Scriptural  churches, 
in  '•  beguiling  unstable  souls  from  the  simplicity  that  is  in  Christ ;" 
yet  the  standard  of  the  Gospel  is  a  wall  of  defence  against  any 
material  injury. 

We  may  say  of  our  candid  and  orthodox  Dissenters, — "  Give 
them  of  the  fruit  of  their  hands,  and  let  their  own  works  praise 
them  in  the  gates."'  Admitting  them  however  to  be  conscientious, 
we  are  not  bound  to  hold  them  to  be  right ;  nor  must  we  compro- 
mise with  them  important  differences,  because  they  are  not  funda- 
mental. We  would  not  deny  the  work  of  God  among  them.  But 
we  do  not  by  this  admission  accredit  their  authority.  "  Send,  I 
pray  thee,  by  the  hand  of  him  whom  thou  wilt  send."*  Oiu*  Lord 
did  not  forbid  the  man  who  was  casting  out  devils,  but  he  evi- 
dently had  not  given  to  him — as  he  had  to  his  ajjostles — a  com- 
mission for  this  work.5  j^^^d  thus,  though  as  a  Sovereign  he  may 
employ  his  ow^n  instruments  according  to  his  own  will,  yet  this  does 
not  deteriorate  the  weiglit  or  value  of  that  transmitted  commission, 
which,  as  the  Head  of  his  Churchy  he  has  ordained  and  delegated 
with  his  special  authority  and  promise.^     We  would  not  therefore 

1  See  Author's  Pastoral  Address  upon  united  prayer.     (Seeleys.) 

2  Eloquence  may  dazzle,  and  argument  may  compel  the  homage  of  its  intellectual  ad- 
mirers; but  it  is  only,  if  armed  with  the  panoply  of  Scriptural  truth,  that  there  wWlgather 
and  adhere  to  the  preacher  a  people,  wlio  hunger  for  the  bread  of  Life,  and  make  a  busi- 
ness of  their  eternity.  To  Jill  the  church  well,  we  must  Jill  the  pulpit  well.'  Chalmers' 
Sermons  at  St.  John's  Church,  Glasgow,  p.  392. 

3  Prov.  xxxi.  31.  Some  admirable  views  may  be  found  in  Burnet's  Preface  to  Pas- 
toral Care.  '  Recollect  that  it  is  possible  to  defend  your  own  fort,  without  storming  an- 
other's battery.  Maintain  by  Scriptural  argument  your  own  principles  and  practices  with 
modest  confidence — but  rail  not ;  insinuate  no  reflection  on  your  opponents  ;  name  them 
not,  unless  with  respect.'  Such  was  the  wise  advice  of  a  truly  Christian  Non-conformist 
to  his  pupil.     Jay's  Life  of  Winter.  ■*  Ex.  iv.  13. 

5  Mark  ix.  38—40,  with  Matt.  x.  5—8.  «  Matt,  xxviii.  16—20.    2  Tim.  ii.  3. 


416  VIEW    OF    THE    CHRISTIAN    MINISTRY*. 

lower  the  just  claims  of  an  accredited  Ministry  in  comparison  of 
one,  whose  credentials  do  not  appear — to  our  perception  at  least — 
equally  warranted.  Yet  we  would  be  careful  to  combine  the  de- 
cision of  our  own  standard,  with  a  forbearing  consideration  of 
others.  And  should  we  be  constrained  to  oppose  them  as  Dis- 
senters, we  would  cease  not  to  love  and  pray  for  those  among 
them,  whom  (whatever  be  their  prejudices  or  misconceptions)  we 
cordially  believe  to  be  true  servants  of  Christ.  It  is  best  to  com- 
bine with  hearty  good-will  to  other  communions'  a  strict  adherence 
to  our  own  pale,  and  a  diligent  and  thankful  improvement  of  its 
privileges.  Some  indeed,  as  a  proof  of  their  expansive  love,  or 
rather  latitudinarian  indifference,  would  follow  all.  But  this  was 
not  the  rule  of  Christ,^  or  of  his  Apostles  ;^  nor  is  it  recommended 
by  the  experience  of  its  own  disciples,  who  are  usually  found  at  the 
extreme  point  from  Christian  stedfastness,  and  distinguished  rather 
by  "  itching  ears,"  than  by  teachable  hearts  :*  hearing  all,  and 
learning  from  none  :  driven  forward  with  zeal,  but  with  no  judg- 
ment to  direct  their  course  ;  pretending  to  "  prove  all  things,"  yet 
wholly  neglecting  to  '•  hold  fast  that  which  is  good.''^ 

But  the  rise  and  progress  of  the  evil  should  be  a  matter  of  self- 
inquiry.  Baxter  exclaims — '  0  that  the  Ministry  had  been  more 
guiltless  of  those  errors  and  schisms  that  they  talk  against !  But  it 
is  easier  to  chide  a  sectary  in  the  pulpit,  and  to  subscribe  a  testi- 
mony against  them,  than  to  play  the  skilful  physician  for  their 
cure,  and  do  the  tenth  part  of  the  duty  that  lieth  upon  us,  to  pre- 
vent and  heal  such  calamitous  distempers.*  The  tares  were  sown, 
"  while  men  slept.'"''  And  might  we  not  ask  for  our  own  convic- 
tion, whether  these  victims  of  delusion  had  been  invited,  encour- 
aged and  cherished  Avith  parental  confidence  ;  and  (while  we  were 
jealous  of  our  Ministerial  prerogative)  whether  we  laid  ourselves 
out  to  conciliate  their  affections,  and  to  condescend  to  their  infirmi- 
ties ?  Some  indeed,  after  all,  in  the  heat  of  their  zeal,  and  the  in- 
fancy of  their  understanding,  "  will  turn  away  their  ears  from  the 
truth,  and  be  turned  unto  fables."  Concession  to  their  conceits 
would  bring  woeful  confusion  among  us.  The  most  forward  would, 
become  the  governors  of  the  church.     One  step  yielded  for  peace' 

1  Eph.  vi.  24. 

2  See  Mark  ix.  38 — 40,  ut  supra .  Though  our  Lord  would  not  have  his  disciples/orMd 
the  man,  he  did  not  intimate,  that  they  should  leave  their  own  master,  and  follow  him. 
Comp.  Prov.  xxvii.  8. 

3  "Order"  combined  vnt\\  "stedfastness,"  formed  the  beauty  of  the  Church  of  Colosse, 
and  the  Apostle's  joy  on  their  account.     Col.  ii.  5. 

*  2  Tim.  iv.  3,  4.  ^1  Thcss.  v,  21. 

6  Reformed  Pastor.     Comp.  Hos.  ix.  8.  '  Matt.  xiii.  25. 


CHURCH    COMMUNION.  417 

would  constrain  us  to  advance,  to  the  grievous  discredit  of  our  Min- 
istry, the  wounding  of  our  conscience,  and  the  dishonour  of  our  Mas- 
ter's name.  Baxter  well  remarks — 'A  sinful  humouring  of  rash 
professors  is  as  great  a  temptation  to  godly  Ministers,  as  a  sinful 
compliance  with  the  great  ones  of  the  world.''  Redoubled  watch- 
ful diligence  is  the  Scriptural  rule  for  these  trying  circumstances.' 

But  apart  from  this  sectarian  spirit — there  is  often  a  want  of  that 
'  mutual  society,  help  and  comfort,  that  Christians  ought  to  have 
of  each  other,'  as  members  of  one  body  ;  and  which  would  promote 
the  general  interests  of  the  Church,  as  well  as  the  establishment, 
consistency,  and  "joy fulness"  of  her  individual  members.^  Each, 
in  this  spirit,  would  impart  to  the  other  the  support  of  brotherly 
help,  counsel,  and  prayer  ;  "  looking  not  every  man  on  his  own 
things,  but  every  man  also  on  the  things  of  others  ;"  "  bearing  one 
another's  burdens  ;"  "  the  strong  bearing  the  infirmities  of  the 
weak,"  and  all  in  their  several  relations  "  receiving  one  another,  as 
Christ  also  received  them,  to  the  glory  of  God."^ 

The  Old  Testament  saints,  as  well  as  the  Primitive  Christians,^ 
diligently  improved  this  fellowship  for  mutual  edification.®  The 
distribution  of  gifts  and  graces  was  for  this  purpose.^  This  mu- 
tual commerce  (as  between  difierent  countries)  would  enable  ChriB- 
tians  to  enrich  each  other.  Seduction  and  error  would  be  more 
successfully  resisted.  If  the  enemy's  watch-word  is — '  Divide  and 
conquer,' — ours  should  be — 'Union  is  invincible.'  The  church  is 
'  terrible' — not  in  its  single  members,  but  "  as  an  army  with  ban- 
ners."* Brotherly  love  would  be  much  increased  in  this  system  of 
reciprocal  inspection  and  provocations,^  by  a  better  knowledge  of 
each  other's  state,  progress,  trials,  and  consolations.  The  maturity 
of  the  experienced  would  confirm  the  weak  ;  each  individual  would 
enjoy  the  advantage  of  union  to  the  whole  body ;  and  the  Minister 
would  have  his  warmest  sympathies  awakened,  cherished,  and  en- 
larged by  this  fresh  medium  of  acquainting  himself  with  the  spir- 
itual state  of  the  members. 

Most  important  is  the  cultivation  of  suitable  graces  for  this  mu- 
tual fellowship  ;  such  as  sobriety  of  judgment ;  lowliness  of  mind  ; 
readiness  to  acknowledge  each  other's  gifts  and  graces ;  forbeacauce 
and  encouragement  to  the  young ;  godly  plainness  and  sincerity ; 

•  Cure  of  Church  Divisions,  p.  394.  Some  valuable  remarks  will  be  found  on  this 
subject  in  Cecil's  Life  of  Cadogan.  2  2  Tira.  iv.  4,  5. 

3  Union  of  spirit  was  the  apostle's  great  desire  for  the  church  of  Colosse,  as  the  means 
of  their  spiritual  consolation.     Col.  ii.  1,  2. 

4  Phil.  ii.  4.     Rom.  xv.  1,  7.        s  See  Psahn  xxxiv.  2,  3.   Psalm  Ixvi.  16.    Mai.  ill.  16. 
8  See  Acts  ii.  42,  45.  ^  See  1  Pet.  iv.  10.     1  Cor.  xii.  7. 

8  Cant.  vi.  10.  9  See  Heb.  x.  24. 

53 


418  VIEW    OF    THE    CHRISTIAN    MINISTRY  " 

a  careful  guard  against  a  censorious  or  controversial  spirit :  and 
anxiety  to  impart  only  what  will  advance  true  knowledge,  holi- 
ness, and  love. 

Yet  even  in  the  age  of  primitive  simplicity,  a  harvest  of  tares 
sprung  up,  where  better  seed  had  been  sown.  "  Spots  there  were 
in  (heir  feasts  of  charity,"'  which  made  it  too  evident,  that  they 
"  came  together,  not  for  the  better,  but  for  the  worse."  The  rec- 
ollection of  this  abuse  even  in  the  best  times,  recommends  the 
balance  of  Ministerial  superintendence,  to  maintain  godhness  in 
connexion  with  due  order,  and  to  preserve  brotherly  love  and  unity 
on  the  solid  basis  of  genuine  humihty.  Mr.  Robinson  decidedly 
discountenanced  the  principle  of  unrestrained  communion  in  his 
extensive  sphere  ;  and  ultimately  relinquished  the  plan  of  mutual 
conference,  as  being  under  his  circumstances  unnecessary  and 
injudicious.'-^ 

But  after  all,  our  want  of  Church  communion  operates  as  unfa- 
vourably upon  the  mass,  as  the  want  of  Christian  communion  upon 
individuals.  It  affords  also  plausible  ground  for  separation.  The 
social  stimulus  of  pastoral  and  fraternal  m.eetings  in  Dissenting 
bodies  is  a  strong  principle  of  excitement.  An  awakened  enquirer 
is  too  timid  to  apply  to  his  Minister.  Here  he  is  taken  by  the 
hand,  as  if  to  be  "  instructed  in  the  way  of  God  more  perfectly." 
He  joins  their  communion,  and  is  lost  to  the  Church.  In  our  body 
there  is  too  often  a  want  of  what  Dr.  Owen  justly  calls  '  charitative 
episcopacy'* — that  kindly  oversight,  which  obtained  among  the 
Primitive  Christians.  There  is  nothing  to  compact  the  several 
parts  together  ;  to  give  strength  to  the  weaker  joints,  to  gather  out 
the  spiritual  from  the  visible  Church  ;  and  to  unite  the  spiritual 
members  together,  so  that  they  might  (like  Jonathan  and  David  in 
the  wood)  "  strengthen  each  other's  hands  in  God"*  And  therefore 
the  entrance  of  any  irregular  or  unscriptur^l  excitement  proves  a 
sifting  time,  drawing  away  the  weak  and  unstable  from  us.  To 
the  system  of  dissenting  communion,  we  feel  decided — though  not 
uncharitable — objections.  It  seems  to  forget — that  the  Minister — 
not  some  officer  of  the  church — "  is  the  messenger  of  the  Lord  of 
HostSj" — that  his  lips  must  keep  knowledge,  and  at  his  mouth  they 
should  seek  the  law."'  As  "  the  communion  of  saints"  is  the  recip- 
rocal intercourse  of  the  body  under'  the  influence  of  their  Great 
Head :   so  is   Church  communion  the  interchange  of  sympathy 

1  Jude  13. 

2  Vaughan's  Life  of  Robinson,  pp.  85 — 88.     Compare  also  Scott's  Life,  pp.  494 — 498. 

3  cniaKonovvTCt.      Hcb.  xii.  15.      Hcnce  svriCKOTTOS. 

*  1  Sam.  xxiii.  16,  5  Mai.  ii.  7. 


CHURCH    COMMUNION.  419 

among  the  several  members,  under  the  direction,  more  or  less  im- 
mediate, of  him,  who  stands  to  tliem  in  the  place  of  their  head. 
But  why  should  we  not  gather,  under  our  affectionate  superintend- 
ence, assemblies  of  our  people,  ready  and  willing  to  learn  of  one  an- 
other, to  exhort  one  another,  and  to  lift  up  one  another's  hands  in 
humility  and  love  ?  The  test  of  admission  should  be — not  doc- 
trinal knowledge,  gifted  or  sounding  profession,  or  fervid  zeal — but 
(so  far  as  they  can  be  ascertained)  •'  simplicity  and  godly  sincerity" 
of  heart  and  conduct.  Circumstances  would  regulate  these  meet- 
ings within  due  restraint,  yet  so  as  to  encourage  unreserved  commu- 
nication. The  members  might  propose  any  subject  for  considera- 
tion, or  ask  any  question  concerning  Scriptural  difficulties,  the  wor- 
ship of  God,  their  own  experience,  their  family  trials,  their  duties  to 
their  relations  and  neighbours,  books  to  read — and  in  short  how 
they  may  best  advance  the  work  of  God  in  their  own  souls,  and  in 
those  around  them.  In  small  parties,  the  plan  might  profitably 
combine  the  formality  of  a  religious  service  with  somewhat  of  a 
conversational  mould.'  Perhaps  however  the  discussion  will  be 
best  directed  rather  to  Scriptural  subjects  than  personal  experience. 
Experience  may  be  delusive.  Scripture  is  solid  substance.  The 
one  belongs  to  us — the  other  more  generally  to  God  and  his 
Church.  While  therefore  conversation  on  the  latter  will  always 
be  profitable — discussions  on  the  former — unless  wisely  introduced 
and  conti'ouled — may  be  injurious  alike  to  speakers  and  hearers. 
Generally  speaking,  such  matters  belong  rather  to  Christian  con- 
fidence, or  secret  communion  with  God,  than  to  meetings  of  a 
larger  and  diversified  temperament. 

Selection,  however,  in  these  meetings  is  of  much  importance.    It 
elevates  the  tone  of  religion  in  our  parishes,  by  exhibiting  the  broad 

1  VVhen  the  Writer  first  offered  this  suggestion,  he  was  not  aware,  that  it  was  a 
Puritan  practice.  According  to  their  plan — The  question  was  given  out,  and  answers 
were  required ;  from  whence  arose  a  free  and  unreserved  conversation ;  in  the  course  of 
which  the  Minister  would  help,  as  he  saw  occasion ;  restraining  the  parties  in  the  path 
of  the  discussion  from  encroaching  upon  his  office.  At  the  conclusion  of  the  conference, 
he  gathered  in  their  scattered  sentiments,  confirmed  and  applied  them  by  suitable  Scrip- 
tures and  remarks.  See  Life  of  Mr.  T.  Wilson  in  Clark's  Lives,  Vol.  iii.  p.  33.  His 
own  Life,  prefixed,  states  the  advantages  of  these  meetings.  Pref  4,  5.  Interesting 
specimens  may  also  be  seen  in  Philip  Henry's  Life,  pp.  41,  42,  349 — 35L  His  excellent 
son  introduced  them  also  into  his  congregation,  for  the  use  of  his  young  people,  himself 
always  presiding.  He  appears  to  have  had  a  similar  but  less  restricted  meeting  among 
the  older  members  of  his  Church.  One  of  his  prayers  before  the  sacrament  proved  his 
interest  in  these  meetings — '  That  which  I  desire  particularly  to  receive  from  the  Lord  at 
his  table  to-morrow,  is  wisdom  for  personal  conference  about  matters  of  religion.'  Life, 
pp.  134,  135.  Mather  also  gives  an  interesting  sketch — Essays  to  do  Good,  pp.  87 — 91. 
Baxter  remarks  the  necessity  of  social  meetings  to  preserve  unity  among  our  people;  but 
seems  to  insist  on  the  necessity  of  Ministerial  controul.  Reformed  Pastor.  Where, 
however,  these  meetings  cannot  be  systematically  held,  occasional  gatherings  of  ourChurch, 
as  circumstances  might  suggest,  for  special  prayer  and  exhortation,  would  strengthen  the 
mutual  bond. 


420  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

line  of  separation  between  the  Church  and  the  world.  The  exclu- 
sion also  of  unworthy  members  shuts  out  a  large  mass  of  incon- 
sistency, which  would  be  readily  transferred  to  the  collective  body  ; 
while  the  union  with  those,  whom  in  judgment  as  well  as  in 
charity  we  acknowledge  as  brethren,  spreads  a  truly  delightful  at- 
mosphere of  love  and  sacredness  over  the  assemblies.  Such  Socie- 
ties are  well  calculated  to  enlarge  our  interest  in  the  s}aiipathies 
and  prayers  of  our  people.  Nor  will  they  be  less  profitable  to  the 
several  members,  as  a  bond  of  union  and  wholesome  restraint :  ex- 
citing them  to  watch  over  each  other  with  brotherly  love,  and  ovei 
themselves  "  with  godly  jealousy."  recollecting  the  responsibility  of 
their  character  before  the  Church  and  the  world,  as  members  of  a 
Christian  body.  Yet  if  a  societ}^,  so  fenced  in,  be  thought  to  en- 
danger the  humility  of  its  members  on  one  side,  and  their  charity 
on  the  other ;  the  same  system  might  substantially,  and  less  offen- 
sively, be  formed  upon  the  principles  of  more  open  communion. 
A  general  invitation  to  our  communicants  would  exclude  no  credi- 
ble professor.  Yet  the  spiritual  character  of  these  meetings  will 
generally  preclude  the  attendance  of  unspiritual  professors  ;  while 
their  non-attendance  will  be  self-exclusion,  and  consequently  with- 
out any  plausible  ground  of  offence.  And  even  the  few,  who  might 
intrude  to  preserve  their  name  in  the  church,  though  they  will 
partially  interrupt  harmony  and  confidence,  yet  may  hear  much 
for  their  personal  conviction,  their  forwardness  being  repressed  by 
firm  and  judicious  restraint.  The  more  spiritual  and  practical, 
however  the  tone  of  these  meetings,  the  less  will  they  accord 
with  their  taste,  and  the  more  speedily  will  it  hasten  their  retire- 
ment. 

Mr.  Walker  of  Truro  organized  Societies  for  Church  communion, 
after  Dr.  Woodward's  pattern,  upon  this  principle  of  fostering  controul, 
with  admirable  wisdom  and  effectiveness.^     The  objects  however 

1  Mr.  Walker's  object  was,  to  excite  among  the  serious  members  of  his  congregation  a 
particular  interest  in  each  other's  spiritual  welfare;  that  they  should  watch  over  each 
other,  exhort,  reprove,  encourage,  as  brethren  and  sisters  in  the  faith  of  the  Gospel.  He 
formed  a  weekly  meeting  of  communicants,  of  tried  religious  profession ;  separated  into 
two  classes;  one  of  unmarried  men;  another  of  married  men  with  their  wives,  and  other 
females  of  the  Society.  They  met  alternately  every  other  week. — The  whole  society  was 
under  his  own  superintendence  as  Director — regulating  all  their  business  (such  as  the 
admission  and  exclusion  of  members;  making  new  rules,  &c.)  presiding  in  the  meetings 
or  prescribing  for  them  a  form  of  proceeding,  when  unavoidably  absent.  They  began 
their  meeting  with  a  form  of  prayer,  exhortation,  and  singing.  Connected  with  this,  were 
smaller  assemblies  at  their  own  houses  in  rotation,  for  more  free  communion  with  the 
same  separation  of  unmarried  and  married  members.  For  the  direction  of  these  meetings 
Mr.  Walker  drew  up  most  admirable  regulations.  He  described  the  general  objects  of 
these  Societies  in  his  first  address  to  be^l.  To  glorify  God.  2.  To  be  quickened  and 
confirmed  themselves.  3.  To  render  them  more  useful  among  their  neiglibours.  The 
members  were  pledged  to  faithful  mutual  superintendence;  each  to  consider  himself  as 
"his  brother's  keeper;"  to  be  bound  not  to  "  suffer  sin  upon  each  other,"  nor  to  allow  it 


CHURCH    COMMUNION.  421 

of  these  associations  (details  of  which  are  given  below)  being  dis- 
tinctly spiritual,  it  was  evident  that  they  could  be  preserved  only 
by  the  spirituality  of  the  members   under  the  prompt  vigilance  of 

in  themselves;  to  be  strictly  circumspect  in  their  lives;  separate  from  worldly  custom 
and  practices;  walking  in  humility,  meekness,  heavenly-mindedness, and  love;  and  oiten 
considering  it  as  a  motive  to  holiness,  that  they  belonged  to  a  society,  whose  avowed  ob- 
ject was  the  promotion  of  the  glory  of  God. 

The  rules  of  these  Societies  were  formed  upon  the  true  principles  of  the  Gospel.  Their 
strict  separation  from  worldly  amusements  was  inculcated  upon  the  ground  of  their  being 
disciples  of  a  crucified  Saviour.  Their  watchfulness  over  each  other  was  directed  to 
spring  from  watchfulness  over  their  own  hearts,  lest  there  should  be  '  the  least  decay  of 
love  to  Christ,  or  of  zeal  for  his  honour  and  the  good  of  souls  there.  The  oblio-ation  and 
privilege  of  mutual  intercession  were  inculcated.  They  were  warned  against  disgust  at 
those,  who  exercised  towards  them  the  duty  of  Christian  faithfulness  and  love.  And  the 
remembrance,  that  their  very  fellowship  with  a  Society  professedly  Christian  would  tend 
to  foster  spiritual  pride,  suggested  strong  and  repeated  exhortations  to  humility  and  self- 
abasement.'  See  the  valuable  Life  of  Mr.  Walker,  prefixed  to  his  Lectures  on  the  Cate- 
chism, pp.  XXV. — xlviii.  Sidney's  Life,  chap.  iii.  Comp.  also  his  excellent  Collection  of 
Tracts  entitled  '  Practical  Christianity.'  To  give  this  work  a  practical  character,  we  add 
a  digest  of  Mr.  Walkers  rules,  simplified  for  more  general  application.  I.  That  these 
meetings  be  under  the  direction  and  superintendence  of  the  Minister  present.  II.  That 
all  the  members  pray  especially  for  their  Minister,  and  for  the  Divine  blessinc  on  his 
preaching,  and  on  all  the  means  of  grace,  as  well  as  on  these  meetings.  III.  That,  be- 
sides these  meetings,  the  members  endeavour  to  meet  in  smaller  nmnbers  as  early  as  pos- 
sible on  Sunday  morning,  to  pray  for  the  special  outpouring  of  the  Holy  Spirit.  IV. 
That  the  heads  of  families  adopt  family  prayer  in  their  own  houses;  without  which  no 
Church  unity  or  Christian  love  can  be  expected.  V.  That  they  depend  solely  on  the 
Holy  Spirit  through  the  mediation  of  Christ,  to  excite,  advance,  and  perfect  all  good  with- 
in themselves  and  others.  VI.  That  they  be  particularly  kind  to  each  other,  as  fellow- 
members  of  the  same  family,  and  united  to  the  same  Divine  head;  and  that  they  cultivate 
the  spirit  of  wisdom,  forbearance,  and  love  to  Christians,  who  differ  from  them  in  smaller 
matters;  as  also  to  those,  who  may  oppose  the  Gospel  or  themselves.  VII.  That  all  pry- 
ing curiosity  into  their  neighbour's  affairs  be  avoided ;  but  that  all  be  encouraged  to  men- 
tion any  hopeful  sign  they  may  see  in  them.  VIII.  That  in  the  spirit  of  meekness  and 
humility,  "  each  esteeming  other  better  than  themselves,"  they  do  freely  and  affectionate- 
ly warn  each  other  of  their  faults;  and  that  they  be  ready  also  to  "confess  their  faults 
one  to  another."  IX.  That  all  do  consider  the  solemn  responsibility  of  being  communi- 
cants at  the  Lord's  table,  and  earnestly  endeavour  to  "adorn  the  doctrine  of  God  their 
Saviour  in  all  things" — in  life,  temper,  and  conversation.  X.  That  no  conversation  pass- 
ing at  these  meetings  be  disclosed  elsewhere,  except  to  the  members  of  the  Society,  who 
may  have  been  unavoidably  absent.  XI.  That  these  meetings  may  answer  the  intended 
purpose  of  Christian  fellowship,  each  member  should  attend  constantly,  and  be  present 
precisely  at  the  hour  of  meeting.  From  the  Rules  of  a  religious  Society,  (which  appears 
to  have  worked  well  upon  more  exclusive  principles),  we  extract  the  following — chiefly 
relating  to  its  administration — '  That  the  object  of  this  meeting  is  to  promote  a  spirit  of 
decided  piety  in  its  members,  and  to  unite  them  closely  to  each  other  in  Christian  affec- 
tion and  fellowship — That  the  principal  means  proposed  be  the  singing  of  a  Psalm  or 
Hymn,  offering  up  prayer,  and  expounding  the  Scriptures ;  which  two  last  exercises 
shall  be  conducted  solely  by  the  Minister.  The  members  shall  however  severally  be  at 
liberty  in  succession  to  select  the  Scripture  for  exposition  at  the  next  meeting— That  the 
member,  whose  turn  it  may  be  to  name  the  subject  for  the  next  exposition,  shall  also  be 
at  liberty  to  put  any  question  for  advice  in  any  case,  or  for  information  on  any  subject, 
whether  connected  with  the. individual  soul,  or  with  the  general  cause  of  God,  which 
question  shall  be  answered  after  the  exposition  at  the  next  meeting;  and  at  the  close  of 
the  meeting,  any  member  may  request  through  the  medium  of  the  Minister  a  special  in- 
terest in  the  prayers  of  the  other  members,  when  particular  circumstances  seem  to  require  it 
— That  in  case  a  member  should  wish  the  subject  not  to  be  made  a  topic  of  conversation 
elsewhere,  it  must  be  introduced  as  confidential,  and  the  members  will  be  expected  not  to 
betray  the  confidence  so  reposed  in  them — That  any  member  wisliing  to  propose  a  can- 
didate for  admission,  shall  make  such  proposition  privately  to  the  Jlinister  after  the  meet- 
ing is  over ;  when  any  of  the  members  may  also  stay  for  the  purpose  of  consulting  him 
on  any  private  matter,  which  could  not  have  been  introduced  with  propriety  in  the  pres- 
ence of  the  meeting — That,  should  a  member  be  guilty  of  any  scandalous  offence,  his 
name  shall  be  erased  from  the  Register  book  of  the  Society  at  the  time  of  meeting ;  the 


I 


422  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

the  Director.  Without  this  constant  security  the  form  only  would 
remain.  Yet  under  Mr.  Walker's  wise  and  efficient  care,  their  in- 
fluence was  maintained  with  much  edification  in  a  large  sphere, 
and  for  many  years  after  his  Scriptural  doctrines  had,  unhappily  for 
the  people,  ceased  to  be  delivered  from  the  pulpit.'  While  the  im- 
portance of  mutual  confidence  and  help  cannot  be  denied  ;  yet  to 
secure  the  advantages  without  the  attendant  temptations  and  inlets 
to  evil,  is  a  matter  often  of  most  perplexing  exercise.  Sound  judg- 
ment is  indeed  greatly  needed  for  the  management  and  eflfective 
application  of  this  social  system.  The  junction  of  Ministerial  con- 
troul  with  confidence  offers,  upon  the  whole,  the  best  promise  of  at- 
taining that  "  Christian  communion,"  which  (as  a  Puritan  Minister 
justly  remarked)  ^^  keeps  our  religion  in  breath,  and  without 
which  it  will  be  ready  to  die." 


CHAPTER  VII. 

THE    OFFICE    AND    USES    OF    HELPERS. 

It  was  never  intended,  that  the  Minister  should  sustain  the 
whole  weight  of  the  service  of  God.  Moses  was  assisted  in  his 
work  by  seventy  elders,  in  tender  consideration  of  his  overwhelm- 
ing responsibility .2  And  thus  the  office  of  "  helpers"  in  the  Primi- 
tive Church  appears  to  have  been  of  efficient  service  to  the  Minis- 
try.3  And  as  one  of  the  most  important  results  of  the  Pastoral 
work — the  confidence  with  our  people,  and  our  insight  into  their 
individual  character  enable  us  to  employ  them  in  subservient  but 
most  valuable  labour.  Few  exercises  however,  require  more  of 
that  "  wisdom  that  is  profitable  to  direct."  The  "  differences  of 
administration"  among  us,  and  the  different  temperament  of  the 
Church  from  the  Primitive  times ;  a  spirit  of  independency ;  the 

Minister  notifying  it  to  the  other  Members — That  a  member,  accused  of  any  inconsist- 
ency, which  may  be  grievous  to  the  rest,  shall  first  be  admonished  by  the  Minister  in 
private;  and,  should  he  persist  in  the  inconsistency,  the  evil  shall  be  pointed  out  to  the 
offender  in  the  presence  of  the  meeting;  and  if  no  signs  of  compunction  be  shown, 'he 
must  be  expelled  from  the  Society.' — Christian  Guardian,  January,  1830. 

1  Mr.  Richmond  in  his  early  Ministry  established  an  interesting  Church-meeting, 
mainly,  though  with  less  formality,  upon  these  principles.  It  included  the  explanation  of 
the  Scriptures,  Prayer  Book,  and  other  useful  books ;  friendly  and  Christian  exhortation 
according  to  their  circumstances ;  questions  of  Scriptural  or  experimental  difficulties;  and 
united  prayer  for  a  blessing  upon  themselves,  their  families,  their  neighbours,  their  coun- 
try, and  the  whole  Church  of  God.     See  his  Life,  pp.  43,  44.  note. 

2  See  Numbers  xi.  10 — 25.  Comp.  also  Jethro's  wise  advice  to  Moses,  Exod.  xviii. 
13—26.  3  Rom.  xvi.  9,  12.    Phil.  iv.  3. 


OFFICE    AND    USES    OF    HELPERS.  423 

excitement  of  spiritual  pride  ;  the  introduction  of  the  baneful  mis- 
chief of  "  many  masters  ;"•  and  the  consequent  diminution  of  the 
just  influence  of  the  Parochial  Head,  are  serious  evils  incident  to 
this  system.  But  yet,  with  strict  subordination  to  the  Ministry, 
and  with  a  large  share  of  humihty  and  forbearance,  localized  lay- 
agenc}^,  portioned  out  according  to  the  "  diversities  of  gifts,"  might 
actively  co-operate. 

Dr.  Chalmers  has  fully  pointed  out  the  relative  advantages  to 
Ministers  and  people  from  this  subordinate  employment  of  the 
laity .2  If  at  first  it  may  be  more  easy  to  do  the  work  ourselves, 
they  will  ultimately  be  found  in  many  cases  to  be  more  effective 
labourers.  The  appropriate  employment  of  the  members  of  our 
Church  is  probably,  the  most  profitable  use  of  human  agency  ;  and 
from  the  neglect  of  it  many  are  often  drawn  from  us,  by  those, 
who  unduly  avail  themselves  of  their  assistance,  and  elevate  them 
to  an  importance,  most  injurious  to  Christian  simplicity  and  lowli- 
ness.' 

The  various  parochial  plans  will  furnish  suitable  ivork.  Sun- 
day Schools — superintendence  of  adult  schools — the  management 
or  promotion  of  religious  Societies — the  diligent  and  sympathizing 
inquiry  into  the  wants  of  the  poor, — the  administering  to  their 
temporal,  and  much  more  to  their  spiritual,  necessities — the  visita- 
tion of  the  sick — these,  and  similar  plans,  will  give  as  much  en- 
gagement for  our  people,  as  a  conscientious  regard  to  their  secular 
callings  will  generally  allow. 

The  responsibility  of  this  work^  with  a  due  consideration  of 
their  private  circumstances,  should  be  inculcated  upon  every  Chris- 
tian. Ministers  are  the  primary — not  the  exclusive  instructors. 
They  are  the  principal  directors  of  the  system,  but  not  the  sole 
agents.  Their  office  is  to  set  many  lesser  wheels  in  motion,  in 
subservient  harmony  with  the  grand  movements  of  the  machine. 

'  James  iii.  1.  2  gee  his  Christian  and  Civic  CEconomy. 

3  Baxter  wisely  recommends  an  active  and  orderly  use  of  the  gifts  of  our  people  under 
our  own  superintendence,  lest  they  should  use  them  in  a  way  of  division  against  us.  He 
remarks  to  Ministers,  as  one  of  the  causes  of  schism — '  a  desire  not  to  make  use  of  the 
gitl:s  that  God  hath  given  them  for  their  assistance;' — and  adds,  'I  am  persuaded,  if  Min- 
isters had  thus  made  use  of  the  parts  of  their  ablest  members,  they  might  have  prevented 
much  of  the  divisions,  and  distractions,  and  apostacies  that  hath  befallen  us :  for  they 
would  then  have  found  work  enough  upon  their  hands  for  higher  parts  than  theirs,  with- 
out invading  the  Ministry.  Experience  would  have  convinced  and  humbled  thein  more 
than  our  words  can  do.  A  man  may  think  that  he  can  stir  up  a  block,  or  pluck  up  a 
tree  by  the  roots,  that  never  tried ;  but  when  he  sets  his  hand  to  it,  he  will  come  off 
ashamed.  And  see  that  you  drive  them  to  diligence  in  their  own  works,  and  let  them 
know  what  a  sin  it  is  to  neglect  their  own  fiimilies,  and  their  ignorant  miserable  neigh- 
bours ;  and  then  they  will  be  kept  humble,  and  have  no  such  mind  to  be  running  upon 
more  work,  when  they  feel  you  spurring  them  on  to  their  own,  and  rebuking  them  for 
the  neglect ;  nor  will  they  have  any  leisure  for  schismatical  enterprizes,  because  of  the 
constancy  and  greatness  of  their  employment.' 


424  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

Men  cannot  seek  their  own  edification  too  fervently  :  but  they  may 
be  occupied  in  it  too  selfishly.  Many  appear  to  have  no  more  con- 
cern for  the  unconverted  around  them,  than  if  there  were  no  such 
beings  in  the  world.  Or  they  are  content  to  leave  their  souls  to 
the  superintendence  of  the  Parish  Minister,  with  the  same  indif- 
ference as  they  leave  their  bodies  to  the  care  of  the  Parish 
Apothecary.  This  inaction  is  ruinous  to  themselves  no  less  than 
to  the  Church.  They  seem  to  forget  that  they  are  "  called  out  of 
darkness  into  marvellous  light,"  that  they  might  "  arise  and  shine" 
— that  they  are  bound  therefore,  to  strengthen  our  hands,  not  only 
by  the  hght  of  their  example,  but  by  personal  labour  and  activity. 
We  were  destitue  of  helpers  :  and  God  has  converted  them,  that 
they  might  be  our  "  helpers  in  the  Lord."^ 

The  individual  advantages^  also  of  this  service  are  of  the 
highest  importance.  Active  devotedness  to  the  wants  of  our  fel- 
low-sinners is  one  of  the  best  stimulants  to  personal  religion. 
Thus  the  additional  benefit  resulting  from  the  agency  renders  the 
employment  of  helpers  more  effective  than  our  own  exertion. 
Graces  are  called  into  exercise,  which  otherwise  might  have  been 
dormant ;  while  their  fellowship  with  our  burdens  and  our  priv- 
ileges, our  sorrows  and  our  joys,  brings  a  sensible  relief  to  our  work. 
With  this  view,  and  with  a  due  regard  to  relative  duties  (which 
must  upon  no  account  be  superseded),  it  is  important  to  bring  young 
Christians  to  work.  They  are  apt  to  be  absorbed  in  the  new  world 
of  interest  that  surrounds  them.  They  want  to  be  drawn  forth 
into  the  practical  habits  of  religion — to  have  their  sympathies  ex- 
cited, their  sense  of  obligation  deepened,  and  their  view  of  the 
realities  of  the  Gospel  established,  by  a  close  contact  with  the  spir- 
itual distresses  and  supports  of  those  around  them.  Some  depart- 
ments indeed  demand  matured  experience,  wisdom,  and  patience — 
qualities,  however,  that  gather  strength  and  establishment  by  pray- 
erful diligence.  But  the  simple  work  of  private  instruction  falls 
within  the  sphere  of  the  lowest  spiritual  capacity  ;  needing  only 
an  acquaintance  with  the  value  of  the  soul— the  lost  estate  of  man 
— the  need  of  a  Saviour — the  power  of  his  love — the  work  of  his 
Spirit — the  hope  of  his  glory.  These,  when  really  felt,  will  be 
readily  explained — not  indeed  with  eloquence,  or  perhaps  with 
systematic  accuracy ;  but  yet  with  that  earnestness  of  simplicity, 
which  characterizes  the  Gospel,  honours  God,  and  is  honoured  of 
God.     And  this  active  training  in  the  most  limited  sphere  qualifies 

I  See  1  Pet.  ii.  9.  with  Is.  Ix.  1.     Matt.  v.  14r— 16. 


OFFICE    AND    USES    OF    HELPERS.  425 

the  novice  for  a  more  extended  and  defined  labour, — "He  that  is 
faithful  in  that  which  is  least,  is  faithful  also  in  niuch."i 

Not  less  is  the  advantage  also  of  this  system  to  the  Minister 
himself.  It  has  been  well  observed — 'Lay  agency  is  of  incalcu- 
lable moment.  A  Minister  cannot  undertake  every  thing  himself. 
He  must  not  fritter  away  his  time.  He  must  not  widen  too  much 
his  field  of  personal  effort.  He  must  concentrate,  he  must  influ- 
ence, he  must  be  the  centre  to  a  hundred  hands  and  minds  moving 
around  him.  This  is  more  especially  the  case  in  populous  places  ; 
where  the  actual  eflTorts  of  any  one  or  two  Ministers  w^ould  be  lost 
in  detail,  and  his  public  instructions  would  be  hasty  and  undigested 
effusions,  if  he  attempted  individual  instruction.  Wisdom  therefore 
must  be  exercised.  Others  must  be  set  to  work,  and  a  machinery 
be  erected,  of  which  he  takes  only  the  general  guidance.''^  Indeed 
how  else  can  a  Minister  in  a  wide  field  of  labour  acquit  his  own 
conscience  of  the  responsible  charge  of  thousands  of  perishing  im- 
mortals, except  he  do  jier  alium,  what  it  is  impossible  that  he  can 
do  per  se  ;  and  set  in  motion  a  machinery,  whose  influence,  di- 
rectly emanating  from  himself,  is  felt  throughout  every  part  7  How 
manifestly  unequal  is  our  mere  personal  strength  to  make  a  pal- 
pable impression  upon  the  great  mass  ?  If  w^e  want  to  extend  our 
aggressive  operations,  we  must  bring  our  whole  disposable  force  into 
the  field.  We  must  not  only  discharge  ourselves  the  functions  of 
agency  ;  but  we  must  create  an  agency  under  wise,  delicate,  con- 
fidential'control.  We  must  wield  the  power  of  our  people,  or  we 
shall  soon  exhaust  our  own  strength.  The  Minister  must  indeed 
use  the  word  of  command,  and  take  the  lead.  But  he  must  not  be 
taking  all  the  offices  of  the  army  upon  himself.  He  must  drill  his 
subalterns  into  regimental  discipline  and  eflfective  service.  And  if 
in  some  cases  activity  becomes  bustle — forwardness — conceit — neg- 
lect of  personal  or  relative  obligations  ;  he  must  be  careful  in  con- 
troling  the  pruriency  of  the  principle,  not  to  check  its  healthful  cir- 
culation. When  all  are  alive  and  always  at  work — the  Minister 
in  devising,  and  the  Church  in  executing  plans  of  usefulness— the 
machinery  will  germinate  an  influence  of  indefinite  extent  and  ef- 
fectiveness. 

There  are  few  Christian  congregations  in  a  large  sphere,  but 
would  afford  an  organized  system  of  Helpers,  to  "supply"  the  Min- 

1  Luke  xvi.  10. 

2  Prefatory  Essay  to  Baxter's  Reformed  Pastor,  by  the  Bishop  of  Calcutta,  p.  xliv. 
For  a  clear,  important,  and  practical  statement  upon  this  interesting  subject — the  Writer 
would  refer  to  the  Bishop  of  Chester's  Primary  Charge  (pp.  21 — 26)  and  to  his  Sermon 
before  the  Pastoral  Aid  Society — a  Society,  which  commends  itself  powerfully  to  the 
prayers  and  assistance  of  all  the  true  friends  of  our  Church. 

54 


426  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

ister's  necessary  "  lack  of  service  on  behalf  of"  his  people.  Let  him 
only  impress  their  minds  with  the  love  of  Christ,  and  the  love  of 
souls,  as  the  principles  of  their  personal  responsibility.  Let  him 
suggest  the  most  suitable  exercise  of  their  obligations.  Let  him 
from  time  to  time  direct,  encourage,  or  control  their  operations. 
Let  him  excite  them  to  take  only  one  step  towards  the  attainment  of 
their  object — to  spread,  if  it  were  only  a  luminous  spot,  over  their 
several  districts — to  be  in  constant  motion,  in  the  routine  of  regular 
distributiveness ;  and  they  will  become  his  most  useful  coadjutors. 
The  system  of  Tract  distribution  under  the  Pastor's  superintendence, 
has  been  found  an  important  means  of  evangehzing  many  dark 
places  of  our  land.  Monthly  or  (Quarterly  Meetings  for  prayer  and 
conference  should  however  be  appended  to  this  system.^ 

1  The  System  of  District  Societies  is  working  under  the  sanction  of  our  Hierarchy  in 
some  of  our  large  spheres.  It  is  the  most  Ukely  means  of  diffusing  instruction  among 
masses  of  immortal  beings,  that  could  not  otherwise  be  reached.  The  nucleus  of  the 
system  is  a  Christian  congregation;  and  the  strength  of  it — Christian  Visitors,  well-exer- 
cised in  all  its  duties  of  patience,  compassion,  and  self-denial.  The  London  Society  has 
entered  upon  the  work  with  an  organized  system  of  operation,  and  with  admirable  per- 
severance. They  thus  forcibly  state  their  case,  in  language  of  extensive  application — 
'  Some  parishes  have  gradually  become  so  thickly  peopled,  that  an  acquaintance,  either 
personal  or  through  the  medium  of  his  clerical  assistants,  with  the  majority  of  his  parish- 
ioners, is  beyond  the  reach  of  the  most  active  and  laborious  incumbent.  With  the  ut- 
most zeal  on  his  part,  thousands  may  yet  be  left  comparatively  to  themselves,  without 
even  the  moral  restraint,  which  in  a  smaller  parish  the  frequent  intercourse  between  the 
clergyman  and  his  people  often  imposes  on  the  most  careless  and  unconcerned.  Exten- 
sive districts  are  to  be  found,  where  a  mass  of  ignorance,  vice,  and  superstition,  is  un- 
touched, or  nearly  so,  by  the  ordinary  and  prescribed  means  of  preventing  '  error  in  re- 
ligion and  riciousness  in  life.'  Their  inhabitants  live  in  the  undisturbed  practice  of  un- 
godliness, by  the  force  of  mutual  example  confirming  each  other  in  the  disregard  of  every 
religious  duty.  Places  of  worship  are  unfrequented  by  them.  They  will  not  go  in  search 
of  the  means  of  spiritual  instruction,  these  means  must  be  brought  home  to  them.  If  an 
impression  is  to  be  made,  they  must  be  invited,  nay,  "compelled"  to  attend  to  their 
eternal  interests,  by  the  earnest,  persevering,  long-suffering  labours  of  individuals,  will- 
ing to  penetrate  the  abodes  of  misery  and  vice,  to  go  from  door  to  door,  and  to  encount- 
er frequent  disappointment  in  their  benevolent  object.' 

'The  appointment  of  Visitors'  (as  the  London  Committee  judiciously  observe)  'is  of 
the  highest  moment ;  they  may  be  obtained  from  every  rank  of  society,  and  many  of 
them  will  be  Members  of  Local  Committees.  It  is  however  essential,  that  they  should 
be  impressed  with  the  importance  of  eternity — persons  who  earnestly  desire,  that  their 
fellow  creatures  may  walk  in  a  right  course,  and  who  will  interest  themselves,  not  only 
in  the  relief  of  the  body,  but  in  the  spiritual  welfare  of  those  whom  they  undertake  to 
visit. 

'  In  order  that  they  may  have  time  for  the  performance  of  such  serious  duties,  care 
should  be  taken  not  to  devolve  too  much  upon  one  individual ;  iu  general  from  twenty 
to  thirty  families  will  be  found  sufficient  fjr  the  most  active  Visitor!  and  for  female  Visit- 
ors a  number  still  more  limited  may  often  be  desirable.  If  however  two  Visitors  act  to- 
gether (a  course  which  will  frequently  be  found  expedient,  particularly  in  their  early 
labours)  a  large  section  may  be  allotted  them. 

'  But  there  is  no  point,  which  the  Central  Committee  would  more  strongly  urge  on 
Local  Committees,  than  that  of  confining  their  own  and  their  Visitors'  exertions  within 
a  practicable  compass ;  a  small  space  effectively  visited  is  infinitely  preferable  (whether 
in  reference  to  the  good  that  is  really  done,  or  to  the  example  which  it  affords)  to  a  large 
district,  only  partially  occupied.' 

Their  instructions  to  the  Visitors  are  most  admirable — 'You  will  visit  the  families 
comprehended  in  your  section,  as  often  as  time  and  other  circumstances  may  render  ex- 
pedient, with  the  view  of  promoting  their  temporal  and  spiritual  improvement. — You  will 
make  it  your  first  object  to  gain  their  attention,  and  secure  their  confidence,  by  convin- 


d 


OFFICE    AND    USES    OF    HELPERS.  427 

One  valuable  use  of  this  office  is  to  discover  cases  of  religious 
impression  in  the  several  districts,  and  to  encourage  free  commiuii- 
cation  with  the  Minister,  gladly  introducing  them,  as  Barnabas, 

cing  them,  that  you  arc  actuated  solely  by  motives  of  Christian  charity  and  kindness,  and 
have  no  other  end  in  view  than  their  welfare. — Many  topics  of  friendly  conversation  and 
enquiry  will  readily  suggest  themselves  to  you ;  and  in  the  selection  of  these,  much  will 
depend  on  your  own  good  sense  and  discretion.' 

'The  Committee,  however,  would  suggest  the  following  hints: — 
1.  Your  first  enquiries  should  relate  to  those  subjects,  which  afford  the  greatest  inter- 
est to  the  poor ;  such  as  the  number  of  which  the  family  consists — the  ages  of  the  chil- 
dren— whether  they  attend  any  school,  or  can  read — whether  the  family  possesses  a  Bible 
or  any  other  religious  books  ;  ahd,  where  you  find  a  disposition  to  answer  your  inquiries, 
you  will  endeavour  to  ascertain  whether  the  persons  you  visit  attend  Public  Worship, 
and  where — their  occupation — means  of  subsistence — whether  by  parochial  relief,  by  la- 
bour, charity,  or  otherwise — the  period  of  their  residence  in  the  district — amount  of  rent 
paid — and  manner  of  spending  .Sundays  and  leisure  hours. — 2.  You  will  gently  and 
prudently  lead  their  attention  to  religious  subjects,  endeavouring  to  impress  their  minds 
with  a  sense  of  the  importance  of  their  immortal  souls  and  of  the  value  of  the  Holy  Scrip- 
tures as  a  message  of  mercy  from  God  to  sinful  man.  You  will  urge  on  them  the  duty 
and  privilege  of  observing  the  Sabbath,  of  prayer,  and  of  attending  Public  Worship.  You 
will  point  out  to  them,  as  occasion  may  require,  their  relative  duties ;  and  avail  your.self 
of  suitable  opportunities  of  reproving  open  vice.  You  will  pay  particular  attention  to  the 
young,  the  sick,  and  the  aged.  You  will  encourage  parents  to  send  their  children  to  Day 
and  Sunday  Schools,  and  recommend  grown  up  persons,  who  cannot  read,  to  attend 
adult  evening  schools.  You  will  inform  those  who  are  without  a  Bible,  how  they  may 
obtain  one,  and  suggest  weekly  subscriptions  for  this  purpose ;  and  you  will  transmit 
their  names  and  residence  to  the  nearest  Bible  Association,  or  to  the  Society  for  Promo- 
ting Ohristian  Knowledge. — 3.  It  will  be  necessary,  that  you  should  be  provided  with  in- 
formation as  to  the  Places  of  Worship,  Adult,  Day,  Sunday,  and  Infant  Schools  in  the 
neighbourhood ;  and  where  there  is  any  obstacle  to  the  attendance  of  the  persons  you 
visit,  from  want  of  accommodation  or  distance,  you  will  make  this  circumstance  known 
to  the  Local  Committee  of  the  District. — 1.  You  will  not  fail  to  inculcate  habits  of  industry, 
and  cleanliness  both  of  rooms  and  persons.  Where  practicable,  employment  should  be 
suggested  to  persons  out  of  work,  and  in  many  cases  it  will  be  desirable  to  point  out  the 
advantages  of  Savings'  Banks,  and  encourage  weekly  deposits  for  rent. — 5.  In  cases  of 
sickness  and  want,  you  will  endeavour  to  ascertain,  whether  there  is  any  medical  or  other 
attendance,  whether  relief  is  afforded  by  any  benevolent  society,  and  what  charitable  as- 
sistance is  required. — 6.  The  Committee  recommend  that  relief  should  be  administered 
(where  practicable)  through  the  medium  of  some  existing  Society  or  Institution:  and  it 
will  be  very  desirable,  that  the  Visitors  should  be  provided  with  recommendations  of  Sub- 
scribers to  such  Societies,  and  to  the  nearest  Dispensary,  to  be  used  as  occasion  may  re- 
quire.— 7.  It  may  in  some  cases  be  advisable  to  release  the  tools  and  clothes  of  mechanics 
from  pawn ;  but,  except  in  instances  of  pressing  and  immediate  want,  it  is  strongly  rec- 
ommended, that  no  pecuniary  aid  be  afforded  from  the  funds  of  the  Society,  before  the  case 
has  been  submitted  to  the  L,ocal  Committee. — 8.  It  will  be  necessary  to  bear  in  mind  the 
prevalence  of  fraud  and  imposture ;  and  it  is  hoped  that  the  frequency  of  your  visits  will 
gradually  facilitate  their  detection.  While  you  will  avoid  all  appearance  of  harshness,  or 
want  of  feeling  for  the  misery  which  meets  your  notice,  you  will  use  every  precaution  to 
guard  against  the  misapplication  of  charitable  aid  upon  objects  of  merely  pretended  dis- 
&ess,  or  upon  those  who  are  receiving  adequate  relief  from  other  sources. — 9.  You  will 
avoid  as  far  as  possible  encroaching  on  the  necessary  occupations  of  families  and  indi- 
viduals ;  and  with  this  view  it  will  be  very  important,  that  you  should  ascertain  the  time, 
when  visits  are  most  acceptable,  and  put  persons  the  least  out  of  the  way. — 10.  You  will 
not  attempt  to  force  yourselves  on  those,  who  shew  a  determined  aversion  to  your  visits ; 
but  you  will  express  to  them  in  a  friendly  manner  your  readiness  to  call  upon  them  again, 
should  they  become  more  disposed  to  receive  you. — 11.  It  will  generally  be  desirable,  that 
the  Visitors  should  go  two  and  two,  althou-gh  they  may  frequently  be  engaged  at  the  same 
time  with  different  families  under  the  same  roof — 12.  You  will  be  provided  with  a  jour- 
nal, in  which  you  will  enter  the  name,  residence,  &c.  of  the  persons  visited;  with  an- 
swers to  certain  queries  suggested,  which  should  be  submitted  to  the  Local  Committee  of 
your  district,  at  each  meeting,  accompanied  with  a  notice  of  any  particular  occurrences 
tending  to  illustrate  character,  shew  improvement,  call  for  particular  advice,  &c.,  and  with 
such  general  observations  on  the  state  of  your  Section  as  may  appear  useful. — 13.  The 
Committee  would  only  further  entreat  you  to  remember  the  Master  whom  you  serve; 


428  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

when  certified  of  the  conversion  of  Saul,'  to  the  fellowship  of  the 
Church.  This  is  at  once  a  most  important  benefit  to  the  individual, 
and  a  real  support  to  the  Pastor ;  enabling  him  to  combine  with 
his  solemn  warnings  to  the  unconverted,  his  delightful  commission 
to  "  comfort  the  people  of  God,"^  and  establish  them  in  the  faith  of 
the  Gospel. 

It  must  however  be  remembered,  that  helpers  are  not  Ministers. 
There  is  an  essential  diflTerence  between  La)'^  Agency  and  Lay 
Preaching.  The  Ministry  of  the  New  Testament  stands  upon  the 
same  authority  as  the  Priesthood  of  the  Old.  No  entrenchment 
must  be  allowed  upon  the  consecrated  office.  Laymen  may  exhort 
with  love,  meekness,  entreaty,  but  not  with  authority.  Their 
work  is  rather  brotherly  admonition  than  fatherly  teaching.  They 
have  no  special  commission.  They  must  '•  speak  as  the  oracles  of  . 
God,  and  as  of  the  ability  which  God  giveth  ;"^  but  they  cannot 
speak  as  "  ambassadors  for  Christ."  They  may  speak  in  his  name 
(in  dependence  upon  him  as  their  Head)  but  not  "  in  his  stead" — 
as  having  a  message  and  commission  from  him.  They  need  at 
once  to  be  excited,  directed,  and  controuled  ;  and  under  this  disci- 
pline, we  may  cherish  the  "  hope,  when  their  faith  is  increased, 
that  we  shall  be  enlarged  by  them  according  to  our  rule  abun- 
dantly."* They  will  indeed  be  to  us  "  instead  of  eyes  f^  their, 
"  work  and  labour  of  love"  will  powerfully  act,  as  one  of  the  wheels 
in  the  great  machine  of  perpetual  motion ;  and  their  reward  of 
grace  will  be  with  "  Urbane  and  the  beloved  Persis,"  with  "  Clement 
and  with  other  fellows-labourers,  whose  names  are  in  the  book  of 
hfe."* 

But  we  must  not  forget,  that  the  meanest  member  of  the  Church 
sustains  this  useful  character  of  a  helper.  How  cheering  is  it  to 
enter  the  pulpit  (as  the  Apostle  spoke  of  coming  to  Rome)  not  only 
to  "  impart  to  our  hearers  some  spiritual  gift ;"  but  with  the  hope 
of  being  "  comforted  by  their  faith  !"^  When  faith  glistens  in  the 
eyes  of  an  attentive  congregation,  how  does  it  quicken  our  energies, 
interest,  and  love ;  producing  from  the  impulse  of  the  occasion 
thoughts  far  more  striking  than  had  been  tlie  result  of  the  contem- 
plation of  the  study  !  We  need  scarcely  remark  upon  the  daily 
help  we  derive  from  the  power  of  a  consistent  example,  sometimes 
even  more  forcible  than   the  Pulpit  Ministry.^     None  can  gainsay 

and  in  cases  of  opposition  or  insult,  to  govern  your  temper — to  return  good  for  evil — 
blessing  for  cursing — to  be  patient  towards  all  men,  "  in  meekness  instructing  those  who 
oppose  themselves." ' 

1  See  Acts  ix.  27.  2  See  Isaiah  xl.  1,  2. 

3  1  Peter  iv.  11.  ■*  2  Cor.  x.  16.  s  Numb.  x.  31 

6  Rom.  xvi.  9,  12:  Phil.  iv.  3.         7  Rom.  i.  11,  12.  8  See  1  Peter  iii.  1,  2. 


I 


OFFICE    AND    USES    OF    HELPERS.  429 

or  resist  this  visible  "  seal  of  our  Apostleship."  As  confirming 
every  word  of  instruction,  invitation,  and  encouragement ;  and  as 
exhibiting  the  strait  ways  of  the  Gospel  to  be  "  paths  of  pleasant- 
ness and  peace,"  this  testimony  is  above  all  price. 

Least  of  all,  must  we  forget  (though  it  has  been  before  alluded 
to)  the  help  we  obtain  from  the  prayers  of  our  people.  So  sensible 
was  the  Apostle  of  the  value  of  this  help,  that,  distinguished  as  he 
was  for  eminence  of  grace,  experience,  and  services,  he  pleads  for  it 
with  the  earnestness  of  a  beggar  requesting  alras.^  Bishop  Dave- 
nant  justly  traces  the  allowance  of  so  many  ignorant  Ministers  in 
the  Church  to  the  want  of  hearty  supplication.'^  And  indeed  a 
praying  people  will  he  sure  eventually  to  be  blessed  with  an  edify- 
ing Ministry.  We  are  far  more  in  the  power  of  our  people  tlian 
we  are  always  conscious  of  Humanly  speaking — our  personal 
graces,  the  spiritual  character  of  our  Ministrations,  and  the  conse- 
quent consolation  and  fruitfulness  with  our  people,  very  materially 
depend  upon  their  secret  labours  on  our  behalf  We  are  the  conduits 
by  which  the  living  water  flows  into  the  Church.  The  Church 
therefore  must  pray  for  tlie  continual  supplies  to  be  poured  into 
those  conduits  ;  or  they  will  return  (like  the  nobles  of  Judah) 
"  with  their  vessels  empty  ;  ashamed  and  confounded,  and  covering 
their  heads. "^  It  will  doubtless  be  found,  that  the  Gospel  is  pro- 
moted by  the  prayers  as  well  as  by  the  Ministry  of  the  Church. 
Christians  therefore  should  be  reminded,  that  they  owe  this  exercise 
of  love  to  their  fellow-sinners,  as  redeemed  by  the  same  blood — to 
us,  as  in  some  degree  probably  the  instruments  of  their  salvation — 
and  still  more  to  our  great  Master,  as  the  undoubted  and  sole  Au- 
thor of  it.  Let  therefore  the  blessing,  through  our  instrumentality 
be  sought  in  this  way — "  ye  also  helping  together  m  prayer  to  God 
for  us ;  that  for  the  gift  bestowed  upon  us  by  the  means  of  many 
persons,  thanks  may  be  given  by  many  on  our  behalf"*  And  while 
we  realize  the  dehghtful  enjoyment  of  being  raised  on  the  wings 
of  our  people's  prayers  ;  they  will  not  be  without  their  recompence. 
For  never  is  supplication  sent  up  for  a  blessing  upon  the  Minister, 
but  it  returns  with  tenfold  blessing  upon  the  supplicant's  head.^ 

At  all  events  therefore,  let  us  expose  the  fallacy  of  the  indolent 
notion,  that  Ministers  are  to  do  every  thing.  The  best  answer  to 
give  to  the  adversaries  of  our  Establishment,  is  to  set  in  motion 

I  See  Rom.  xv.  30.  2  Daven.  in  Col.  iv.  3.      ^    3  jgr.  xiv.  3.  *  2  Cor.  i.  11. 

5  Specific  remembrance  of  the  Minister  in  secret  and  social  worship,  on  the  m3rnings 
of  the  Sabbaths  especially  (not  of  course  forgetting  his  daily  claim  upon  their  remem- 
brance) might  be  inculcated  with  the  greatest,  though  perhaps  unconscious,  advantage  to 
ourselves  and  to  our  Ministry. 


430  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

every  wheel  of  the  great  machine.  Reminding  therefore  our  people 
of  our  immense  burden — "  besides"  the  weight  of  personal  trial — 
"  that  which  cometh  upon  us  daily — the  care  of  the  churches"' — 
let  us  call  out  our  resources  for  active  service,  as  the  matter  may 
require.  Let  us  inculcate  expansive  and  energetic  diligence — 
making  our  people  generally  useful  to  each  other — parents  to  their 
families — neighbours  among  one  another — promising  young  per- 
sons to  the  rising  generation.  They  often  look  to  the  Pastor  to 
suggest  plans  of  practical  usefulness.  Almost  every  sphere  fur- 
nishes work  for  every  Christian  imder  the  Minister's  direction  and 
controul.  Each  will  find  a  large  blessing  in  laying  himself  out  for 
the  interests  of  his  fellow-sinner — not  to  speak  that  his  office — work- 
ing with  his  Minister — necessarily  invests  him  with  a  public  char- 
acter, and  consequently  furnishes  a  strong  incentive  to  personal 
piety.  Conscious  helplessness  brings  with  it  special  encouragements. 
The  pride  of  Satan  is  humbled  by  being  vanquished  by  worms ; 
while  Christ  is  glorified  in  the  manifestation  of  his  "strength  made 
perfect  in  weakness."^ 

If  then  our  people  can  do  any  thing,  let  them  help  us  in  winning 
souls  to  Christ.  Let  them  spread  the  influence  of  the  sacred  leaven 
around  them,  "  till  the  whole  be  leavened  ;"  so  that,  while  our  doc- 
trine is  perverted,  misunderstood,  or  opposed  on  all  sides,  we  may 
be  able  to  point  to  their  lives  and  tempers,  in  illustration  of  its 
holy  tendency  and  happy  effects — "  Ye  are  our  epistle,  known  and 
read  of  all  men — manifestly  declared  to  be  the  epistle  of  Christ, 
ministered  by  us."' 


CHAPTER  VIIL 

MISCELLANEOUS.* 

A  FEW  particulars,  which  have  not  hitherto  found  a  place  in  our 
work,  may  be  here  specified,  such  as — The  importance  of  Adult 
Schools.     These  are  indeed  the  complement  of  the  School  System. 

'  2  Cor.  xi.  28.  "  Cometh  unto  me" — rushing  like  a  torrent,  one  after  another,  ready 
to  bear  me  down.  For  the  illustration  of  the  peculiar  emphasis  of  the  term,  Bcza  and 
Doddridge  may  be  consulted,  or  perhaps  a  better  commentator  than  either — at  particular 
seasons  of  trial — experience. 

2  2  Cor.  xii.  9.  '  3  ibid.  iii.  2,  3. 

^  Some  useful  hints  on  various  miscellaneous  departments  of  the  Ministry,  may  be 
found  in  "  The  Country  Clergyman's  Advice  to  his  Flock."  By  Rev.  William  Mudge. 
(Hatchards  and  Seeleys.) 


MISCELLANEOUS,  431 

It  is  difficult  to  retain  boys  in  the  weekly  scliool  long  enough  to 
ground  them  in  the  principles  of  useful  instruction.  The  Sunday 
School  also  is  left,  witliout  any  other  means  of  preserving  the 
knowledge  which  they  have  acquired.  The  utility  of  adult  schools 
— as  an  indefinite  continuance  of  instruction — is  therefore  of  the 
highest  consideration.  The  knowledge  of  the  word  of  God  is 
equally  valuable  to  adults  as  to  children  ;  while  their  capacity  of 
understanding  it  (though  much  hindered  by  inability  to  read)  is  far 
greater.  Shame  indeed  will  sometimes  restrain  from  stooping  to  the 
first  elements  of  instruction  ;  yet  on  the  other  hand,  experience 
even  of  the  temporal  disadvantages  of  ignorance  (where  the  spirit- 
ual deprivations  are  not  apprehended)  supplies  a  constant  stimulus 
for  exertion.  Here  is  useful  employment  for  helpers,  though  some 
ministerial  superintendence  will  be  usually  needed.  The  smalluess 
of  numbers  must  not  discourage.  It  is  a  great  matter  to  persuade 
a  person  in  the  middle  or  decline  of  life,  that  in  commencing  his 
alphabet,  he  may  be  able  by  a  few  months  of  patient  applica- 
tion to  read  his  Testament.  In  a  village  therefore,  but  few  may  be 
sometimes  found  willing  to  attend.  But  an  assembly  of  three  or 
four  is  well  worth  our  regular  pains.  If  sufficient  numbers  of  dif- 
ferent ages  can  be  collected  to  form  into  classes,  the  lads  and  adults 
should,  as  far  as  possible,  be  separated.  The  Scripture  lessons  will 
furnish  an  interesting  course  of  questioning,  and  personal  appHca- 
tion.  Where  confidence  has  been  gained,  and  opportunities  are 
favourable,  a  Sunday  class  might  be  formed  for  more  direct  instruc- 
tion, either  between  the  hours  of  service,  or  at  any  more  convenient 
time  of  the  day.  Employment  of  this  leisure  hour  for  spiritual  in- 
struction (which  otherwise  might  have  been  spent  in  idleness  or 
sin) ;  and  the  advantage  to  the  domestic  oeconomy  from  a  more  in- 
telligent acquaintance  with  relative  duties  and  obligations,  render 
this  system  peculiarly  important.  The  general  success,  especially 
where  the  love  of  the  sacred  volume  is  the  principle  of  perseverance, 
is  highly  encouraging.  Many,  whose  scanty  knowledge  of  its 
contents  had  flowed  from  the  uncertain  kindness  of  others,  have 
thus  found  an  immediate  and  most  happy  access  to  this  unsearch- 
able treasure.' 

A  Parochial  Library,  where  practicable,  is  an  excellent  appen- 
dage to  the  Pastoral  system.  The  capacity  of  reading,  communi- 
cated to  old  and  young,  lays  upon  us  a  weighty  responsibility,  to 
give  a  right  direction  to  this  new  medium  of  inteUigence,  which 

1  We  mcommend  the  Bristol  Adult  Spelling  Book,  (Mason,  Paternoster  Row,)  from 
its  excellOTt  type,  and  selection  of  Scripture  Lessons. 


I 


432  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

Otherwise  will  become  a  channel  of  vain  curiosity  and  idleness — 
probably  also  of  infidelity  and  sin — a  field  for  the  agency  of  Satan, 
rather  than  for  Christian  usefulness.  '  But'  (as  Mr.  Newton  ob- 
served) '  one  proposes  to  fill  a  bushel  with  tares  ;  now  if  I  can  fill 
it  first  with  wheat,  I  shall  defy  his  attempts.'  A  store  therefore  of 
valuable  instruction,  adapted  to  the  different  gradations  of  intelli- 
gence and  seriousness,  would  be  an  useful  preservative  from  delete- 
rious poison,  and  an  excitement  of  profitable  interest.  With  the 
admission  of  a  few  works  of  general  information,  the  complexion 
of  the  library  should  however  be  distinctly  evangelical,  practical, 
and  popular — formed  upon  the  basis  of  the  Divine  aphorism — "  One 
thing  is  needful."^  A  payment  of  a  penny,  or  at  most  of  two-pence, 
a  quarter,  would  not  be  felt  by  the  poorest  of  our  people:  while  it 
would  give  them  a  sort  of  interesting  property  in  it,  and  accumu- 
late a  trifling  fund  for  fresh  additions  to  the  catalogue,  which 
should  be  widely  made  known.  A  ledger  should  be  kept  for  the 
entry  of  the  names  of  the  books  and  subscribers,  and  of  the  period, 
when  their  subscriptions  become  due  or  are  paid.  The  times  of 
exchange  and  distribution,  and  the  limit  of  the  detention  of  the 
books,  should  be  definitely  fixed,  and  strictly  observed.  Sunday 
distribution  is  objectionable ;  as,  besides  the  time  that  would  be 
employed  in  the  arrangements,  it  would  be  the  means  of  circula- 
ting Avorks  of  too  light  a  cast  for  Sabbath  edification,  as  well  as 
others,  excellent  in  their  kind,  but  unsuitable  to  the  sacredness  of 
that  holy  day.  The  books,  well  covered  with  brown  paper,  will  sus- 
tain for  a  considerable  time  the  rough  handling  to  which  they  will 
be  exposed ;  while  a  forfeit  should  be  exacted  for  injury  or  loss,  as 
well  as  for  unreasonable  detention  beyond  the  fixed  bounds. 

The  advantages  also  of  Cottage  Readings  must  not  be  omit- 
-ted  in  this  detail.  Our  Lord's  public  Ministry  extended  beyond 
the  precincts  of  the  synagogue,  to  every  concourse  of  people. 
Familiar  opportunities  for  collective  instruction  are  therefore  in 
strict  conformity  with  the  spirit  of  this  example.  In  every  parish, 
bodily  infirmity  or  other  causes,  exclude  many  from  the  sphere 
of  the  pulpit  Ministr}'^,  who  need,  not  merely  general  or  individual 
conversations  upon  spiritual  subjects,  but  distinct  expositions  of  the 
word  of  God.  This  free  and  popular  instruction — scarcely  consist- 
ent with  the  dignity  of  the  pulpit — gives  a  powerful  excitement  to 
the  unintelligent  mind.  'No  one,'  (as  has  been  justly  observed  by 
a  most  competent  judge)  '  but  those  accustomed  to   question  the 

1  Luke  X.  42.     Bickersteth's  Christian  Student  (ch.  xv.)  will  furnish  a  vjJtaable  se- 
lection for  this  purpose. 


1 


MISCELLANEOUS.  433 

poor,  or  10  be  questioned  by  them,  can  form  an  idea  of  what  by 
way  of  explanation  they  require.  It  is  not  only  "hue  upon  line, 
and  precept  upon  precept"  they  need  ;  but  it  is  almost  word  by 
word,  and  letter  by  letter.'^  This  mode  of  Ministry  will  admit  of 
considerable  diversity  of  application.  The  catechetical  form  has 
been  found  well  adapted  to  an  advanced  state  of  knowledge  or 
mutual  confidence.  In  a  less  matured  state,  exercises  in  the  sa- 
cred field — proposing  subjects  for  successive  readings,  and  illustrating 
them  by  Scripture  parallels,  have  proved  interesting  and  instruc- 
tive. In  more  ordinary  cases,  familiar  reading  and  exposition  of  a 
course  of  Scripture  (perhaps  preferable  to  unconnected  portions), 
commenced  and  concluded  with  prayer,  will  furnish  the  plan,  and 
fill  up  the  outlines.  The  evenings  only  allow  the  attendance  of 
men  upon  these  meetings.  Women  (except  in  the  manufacturing 
districts)  may  be  collected  during  the  day.  The  time,  however, 
should  be  fixed  with  all  possible  consideration  of  convenience,  and 
should  be  considered  on  our  part  as  a  regular  and  paramount  en- 
gagement. On'e  hour  of  this  system  includes  the  work  of  many 
hours  of  individual  visitation  ;  while  its  orderly  formality  shuts  out 
many  interruptions,  which  belong  to  domiciliary  visits.  Care  how- 
ever must  be  taken,  that  the  attendance  upon  these  readings  does 
not  compensate  for  the  self-indulgent  neglect  of  the  house  of  God ; 
instead  of  sharpening  the  appetite  for  the  Sabbath  Ministrations. 
The  freedom  of  these  simple  assemblies  of  the  poor,  (often  at- 
tended with  a  special  blessing)  render  them  an  appropriate  work 
and  labour  of  love  for  the  Minister's  wife.  The  Sabbath  might 
furnish  an  useful  appendage  to  them,  gathering  before  the  after- 
noon service  in  the  vestry,  or  some  suitable  place,  those  who,  whe- 
ther from  habit,  or  want  of  some  employment,  come  to  church 
half  an  hour  before  the  service  commences.  The  desire  for  instruc- 
tion would  induce  others  to  join  this  little  assembly. 

We  would  mention  as  the  last  particular  in  this  lengthened  de- 
tail, the  excitement  of  an  interest  in  the  promotion  of  the  Re- 
deemer's kingdo7n.  Missionary  and  Bible  Associations,  especially 
the  former,  deal  much  in  affecting  and  encouraging  facts ;  though 
in  the  latter  case  it  too  frequently  happens  (unless  the  claims  of  the 
heathen  are  strongly  pressed)  that  the  subscription  proceeds  no  fur- 
ther than  the  purchase  of  a  good  Bible  at  a  cheap  cost.  The  prin- 
ciples of  these  Associations  are — the  imparting  of  interesting  infor- 
mation, and  the  inculcating  of  evangelical  motives.  For  the  for- 
mer, the  monthly  publications  of  the  Societies  will  furnish  ample 
*     '  Rev.  H.  C.  Ridley's  Parochial  Duties  Illustrated,  pp.  16,  17. 

55 


L 


434  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

materials.  The  latter  will  be  drawn  in  rich  abundance  from  the 
word  of  God.  The  positive  command  of  Christ' — his  dying  love 
— the  value  and  perishing  condition  of  the  soul — the  nearness  of 
eternity — the  "  sure  word  of  prophecy,"  as  indicative  of  the  purpo- 
ses of  God  respecting  his  church — and  the  high  privilege  of  being 
"  fellow- workers  with  him" — these  are  motives  of  powerful  con- 
straint. The  regularity  of  system  should  be  introduced  as  far  as 
possible  into  these  Associations,  especially  in  the  collecting  depart- 
ment ;  which  generally  should  be  managed  weekly,  or  monthly  at 
most,  and  used  as  a  medium  of  distributing  information,  and  main- 
taining the  tone  of  interest.'^  Monthly,  or  at  least  quarterly  meet- 
ings, must  be  considered  a  component  part  of  the  system.  Singing, 
prayer,  select  reading  from  the  best  sources  of  information — person- 
al application  and  excitement  grounded  upon  it — concluding  with 
Scripture  reading  or  exposition,  and  prayer,  will  assemble  our  peo- 
ple, with  much  advantage  to  themselves,  as  well  as  with  effective 
influence  upon  the  cause  of  Christ.^ 

In  these  institutions  the  elements  of  vital  religion  are  cherished, 
in  the  subjugation  of  the  natural  selfishness  to  that  "  charity,  that 
seeketh  not  her  own ;"  in  the  awakened  spirit  of  self-denial,  pity, 
and  intercession  ;  and  in  a  deepened  sense  of  privileges,  obligations, 
and  responsibilities  ;  so  that  the  offering  cast  into  the  sacred  treas- 
ury, (though  by  no  means  to  be  despised)  constitutes  but  a  small 
proportion  of  the  benefit  derived :  and  thus  the  endeavour  to  diffuse 
the  Gospel  abroad  is  closely  connected  with  its  enlarged  blessing  at 
home. 

In  concluding  this  extended  Pastoral  survey,  the  Writer  would 
guard  against  attaching  too  much  to  the  mere  mechanism  of  the 
work,  and  would  strongly  insist,  that,  whatever  be  our  diligence  in 
this  department,  we  can  only  be  blessed,  as  we  are  faithful  in  de- 
livering, according  to  the  light  given  to  us,  the  whole  message  of  God. 
He  would  however  at  the  same  time  express  his  strong  conviction, 
that  the  combination  of  Pastoral  labour  with  the  full  exhibition  of 
a  Scriptural  Ministry,  is  the  medium,  through  which  the  Spirit  of 
God  will  produce  among  us  an  extension  of  true  religion,  which  for 
explicitness,  durability,  and  consistency,  will  abide  the  day  of  trial, 
and  cause  even  the  enemies  of  the  Gospel  to  "  see,  and  know,  and 

1  Mark  xvi.  15. 

2  A  Collector  once  gave  a  most  satisfactory  explanation  of  her  success — ascribing  it  to 
her  conscientious  adherence  to  two  rules — regularity  of  collecting,  and  commencing  her 
work  periodically  with  prayer — the  one  marking  the  mechanism,  the  other  forming  the 
living  principle  of  the  system. 

3  For  a  beautiful  specimen  of  these  meetings,  long  before  they  were  known  among  us, 
see  Memoirs  of  Oberlin,  pp.  178,  179. 


A 


MISCELLANEOUS.  435 

consider,  and  understand  together,  that  the  hand  of  the  Lord  hath 
done  this,  and  that  the  Holy  One  of  Israel  hath  created  it."' 

It  is  not  however  an  exclusive  interest  in  any  department  that  is 
recommended,  but  a  combined  regard  and  concentrated  attention  to 
the  whole  work  ;  making  it  our  study  and  prayer,  that  we  be  not 
inwardly  satisfied  without  earnest  longings,  and  constant  advance 
towards  the  full  Scriptural  standard.  In  every  department  we 
may  confidently  expect,  that  our  labours  will  be  instrumentally 
blessed,  wherever  faith  is  the  principle,  and  prayer  the  spirit,  of 
our  work ;  and  where  the  moving  principle  is  acted  out  in  self- 
denial,  diligence,  simplicity,  and  perseverance.  We  must  not  in- 
deed suffer  our  energies  to  stagnate.  We  must  be  always  on  the 
watch  to  improve  fresh  openings  for  enlarging  our  work,  and  ready 
to  apply  and  appropriate  every  instrument  that  can  be  made  to 
subserve  it.  But  with  all  this  we  must  be  careful  not  to  attempt 
too  many  plans  at  once — not  more,  than  we  have  a  reasonable  hope 
of  sustaining ;  and  especially  not  more,  than  is  consistent  with  a 
primary  devotedness  to  communion  with  God,  and  preparation  for 
our  public  work.  Yet  by  regularity  ;  doing  one  thing  at  a  time ; 
allowing  a  pause ;  by  short  exercises ;  and  by  such  prudence  as 
is  consistent  with  zeal,  (not  letting  a  variety  of  exercises  carry  us 
beyond  our  strength,)  much  more  may  be  done  than  is  commonly 
imagined. 

EN  TOYTOIS  IE0I.— 1  Tim.  iv.  15. 

1  Isaiah  xli.  20. 


k 


4 


PART   VI. 

RECOLLECTIONS   OF   THE   CHRISTIAN   MINISTRY. 

It  may  be  useful  to  shut  up  this  immensely  momentous  and 
interesting  subject  with  an  attempt  to  concentrate  some  of  its  se- 
rious recollections  in  fixed  and  permanent  impressions.  Habitually 
to  realize  just  views,  both  of  the  gospel,  and  of  the  sacred  office, 
tends  most  profitably  at  once  to  excite,  support,  and  direct  us. 
Thus  while  the  Minister's  views  of  responsibility — if  indeed  he  he 
under  divine  teaching — will  fill  him  with  the  deepest  humiliation; 
yet  the  contemplation  of  the  Saviour's  glory  and  love  inspires  him 
with  hope  and  joy.  Often  will  the  cheering  recollection  present 
itself — '  Where  should  I  have  been,  if  I  could  not  look  to  Him, 
whose  "  blood  cleanseth  from  all  sin?"  '  In  this  spirit  he  will  ten- 
derly plead  with  his  people  respecting  their  sins  ;  and  be  ready  to 
sit  at  the  feet  of  the  least  and  lowest  of  them,  while  he  executes 
his  solemn  commission  towards  them.  And  how  will  he  speak  of 
the  Saviour  ?  Like  one  who  feels  his  own  need  of  mercy,  and  who 
sees  the  sufficiency  of  his  adorable  Lord  for  the  chief  of  sinners, 
and  the  glorious  work  that  he  has  undertaken  for  him ;  he  will  set 
forth  this  enlivening  subject  with  a  richness,  fulness,  confidence, 
and  joy,  which,  if  he  has  learnt  from  the  Scriptures,  he  has  learnt 
no  less  from  his  own  experience.  Thus  is  he  humbled,  but  not  dis- 
couraged ;  and  while  he  lies  low,  he  is  lifted  up  by  a  "  grace"  that 
"  is  sufficient  for  him,"  and  sustained  by  a  "strength  that  is  made 
perfect  in"  his  "  weakness."^  Thus  he  is  weeping,  yet  rejoicing — 
encouraged,  thankful,  devoted,  happy. 

However  partial  views  of  the  Christian  Ministry  may,  by  eclips- 
ing the  prospects  of  faith,  make  our  "  hands  hang  down,"  we  are 
persuaded,  that  the  sober  calculation  and  enlarged  apprehension  of 
faith,  will  substantiate  before  us  the  full  support  of  the  Gospel ;  will 
enliven  our  present  gratitude  ;  and  result  in  fresh  and  unceasing 
excitement  in  the  world  of  everlasting  praise. 

1  To  maintain  these  recollections,  the  Writer  recommends  Shuttleworth's  '  Christian 
Minister's  Pocket  Companion' — a  valuable  compilation.     (Holdsworth.) 

2  See  2  Cor.  xii.  9. 


L 


438  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

But  to  maintain  abiding  and  deepening  convictions  of  our  re- 
sponsibilities, the  Writer  has  ventured  to  expand  a  few  questions, 
which  the  course  of  this  survey  has  suggested  for  his  own  use,  and 
which  he  would  respectfully  submit  for  the  consideration  of  his 
honoured  and  beloved  brethren. 

I.  Do  V)e  honour  our  loork  7  '  One  of  the  mistakes' — said  the 
late  Mr.  Venn, — '  that  I  have  cause  to  regret,  is,  that  from  fear  of 
pride,  I  never  paid  due  regard  to  the  numberless  passages  of  Holy 
Writ,  which  so  plainly  point  out,  and  extol,  the  high  dignity  of  our 
office.  Had  I  given  but  a  little  consideration  to  these  passages,  I 
indeed  believe,  I  should  have  had  much  more  comfort  in  my  own 
soul,  and  more  success  both  in  public  and  private  addresses  to  my 
people."  When  God  would  allure  his  people  to  return,  by  the 
richest  prospect  of  blessing,  he  sets  before  them — not  the  promise  of 
temporal  prosperity  and  aggrandisement  (this  had  been  found  inef- 
fectual)— but  the  gift  of '■^  pastors  according  to  his  heart,  who 
should  feed  them  ivith  knowledge  and  understanding.''^^  How 
high  then  is  our  obligation — as  the  most  important  gift  of  God  to 
his  Church,  in  the  deepest  personal  humiliation — to  "  magnify  our 
office  P''^  And  this  we  do — when  Christ  is  the  inspiring  princi- 
ple of  our  Ministrations — not  one  subject  among  the  rest,  but 
that  which  involves  the  rest,  and  gives  to  them  their  proper  life 
and  interest.  "  The  truth  as  it  is  in  Jesus"* — as  he  is  the  centre 
of  every  line— is  the  glory  and  substance  of  our  office.*  'Let 
Jesus  Christ'  (said  the  excellent  Matthew  Henry)  '  be  All  in  All. 
Study  Christ — preach  Christ — live  Christ.'^  Let  us  sink  ourselves 
to  exalt  our  Master.'  It  was  said  of  Ignatius,  that  he  carried 
Christ  about  with  him  in  his  heart ;  '  and  this  I  will  say — if  to  rep- 
resent a  glorious  Christ  to  the  view,  the  love,  and  the  admiration 
of  all  people,  be  the  grand  intention  of  your  life — if  you  are  ex- 
quisitely studious,  that  the  holiness  and  yet  the  gentleness  of  Christ 
may  shine  in  your  conversation — if  in  your  public  discourses  you 
do  with  rapture  bring  in  the  mention  of  Christ  in  every  paragraph, 
and  on  every  occasion  where  he  is  to  be  spoken  of — and  if,  in  your 
private  conversation,  you  contrive  to  insinuate  something  of  his 
glories  and  praises,  whenever  it  may  be  decently  introduced — final- 

1  Life,  p.  516.  2  Jeremiah  iii.  12 — 15. 

8  Compare  Eph.  iii.  8.     Rom.  xi.  13.  4  Ephesians  iv.  21. 

5  '  Christ  crucified — the  great  pervading  theme  of  the  Christian  Ministry,  judiciously 
expanded,  and  closely  applied — is  itself  a  complete  system  of  doctrines,  a  connected  suc- 
cession of  duties,  an  unfailing  supply  of  motives,  an  unexhausted  treasury  of  hopes.' 
Young  Pastor's  Guide.  Sermons  before  the  University  of  Cambridge.  By  the  Rev. 
Thomas  Dale. 

6  Life,  p.  122.  Compare  Sermon  on  John  xiv.  1.  Miscellaneous  Works,  pp.  581-^ 
583.  ^  See  John  iii.  30. 


J 


RECOLLECTIONS.  439 

ly,  if,  when  you  find,  that  a  glorious  Christ  is  the  more  considered 
and  acknowledged  by  your  means,  you  exclaim — '  Lord  !  this  is 
my  desired  happiness' — truly  you  then  live  to  good  purpose.''  '  If 
— said  a  dying  Pastor — '  Ministers  only  saw  (especially  in  their 
pubhc  exercises)  the  preciousness  of  Christ,  they  would  not  be  able 
to  refrain  from  clapping  their  hands  with  joy,  and  exclaiming — '  1 
am  a  minister  of  Christ  I     1  am  a  Minister  of  Christ !'  '^ 

We  "magnify  our  office"  also  by  an  exhibition  of  its  spirit. 
An  inconsistent,  worldly,  or  self-indulgent  Minister,  trifling  with 
his  sacred  obligations — as  an  old  writer  strongly  remarks — '  is  the 
pest  of  the  Church. '^  Even  if  his  Ministry  should  enlighten,  it 
will  not  sanctify  his  people.  Far  less  injurious  are  tlie  open  attacks 
of  our  avowed  and  most  bitter  adversaries.  Oh  !  that  the  Minis- 
ters of  the  Church  may  be  kept  from  destroying  the  Church  !  Let 
it  be  remembered,  that  the  high  honour  to  which  we  are  called,  is 
to  give  a  just  representation,  not  only  of  the  doctrine,  but  of  the 
person  of  Christ.  Whatever  talents  be  not  made  subservient  to 
this  grand  purpose  of  expressing  the  dignity  and  humility,  "  the 
meekness  and  gentleness,"  the  self-denial,  zeal,  and  love  of  our 
Divine  Master  will  bear  the  awful  stamp  of  unprofitableness  at  the 
day  of  account.  Like  our  Heavenly  Pattern  therefore,  let  us  dis- 
play before  the  world  a  manifest  elevation  above  it,  uninfluenced 
by  its  smiles — unmoved  by  its  frowns.  Let  it  be  seen  and  read  of 
all  men,  that  we  "  seek  not  theirs,  but  them"* — that  "  in  all  things 
we  approve  ourselves  as  the  Ministers  of  God''^ — having  our  souls 
animated,  excited,  and  filled  with  our  work— making  it  the  one 
absorbing  concern — feeling  the  insignificance  of  every  tiling  in 
comparison  with  it — giving  it  the  lead  in  every  pursuit — concentra- 
ting upon  it  the  best  and  most  steady  efforts  of  self-denial  and  love 

1  Mather's  Essays  to  do  Good,  113,  114. 

2  Memoir  of  Dr.  Payson.  '  I  love  to  live  preaching  Christ,  and  I  love  to  die  preach- 
ing Christ.'  Halyburton.  'Happy  the  Christian  Minister,' says  Bishop  Home — 'who, 
like  St.  John,  lives  only  to  point  out  this  Saviour  to  his  people !'  On  John  Baptist — 
'That  preacher'  —  as  one  observes  —  'shall  have  most  comfort,  who  preaches  most  of 
Christ.' 

3  Nich.  Hemmingii  Pastor.  *  2  Cor.  xii.  14. 

5  2  Cor.  vi.  4.  The  following  lines  exhibit  the  primitive  simplicity  of  their  well-known 
Author. 

'  Give  me  the  priest  these  graces  shall  possess — 
Of  an  ambassador  the  first  address — 
A  father's  tenderness — a  shepherd's  care, 
A  leader's  courage,  which  the  cross  can  bear — 
A  ruler's  awe — a  watchman's  wakeful  eye — 
A  pilot's  skill,  the  helm  in  storms  to  ply — 
A  fisher's  patience — and  a  labourer's  toil — 
A  guide's  dexterity,  to  disembroil — 
A  prophet's  inspiration  from  above — 
A  teacher's  knowledge — and  a  Saviour's  love.' — Bishop  Kenn. 


k 


440  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

and  manifesting  that  sympathizing  tenderness  of  heart,  which 

bespeaks  a  sense  of  its  responsibihty.  This  high  tone  of  Ministe- 
rial character,  grounded  upon  personal  consistency,  will  never  fail 
to  command  respect.  Thus  Mr.  Nelson  truly  remarked— '  He 
knows  but  little  of  the  dignity  of  the  Priesthood,  who  is  content 
with  ordinary  attainments.'  Nor  can  we  calculate  upon  extended 
usefulness,  unless  we  magnify  our  office  so  as  to  count  it  worthy 
of  all  our  pains.  This  was  George  Herbert's  spirit,  when  dis- 
suaded from  the  Ministry,  as  a  degrading  employment — '  Though 
the  iniquity  of  the  times  has  made  the  sacred  name  of  priest  con- 
temptible, yet  I  will  labour  to  make  it  honourable,  by  consecrating 
all  my  learning,  and  all  my  poor  abilities,  to  advance  the  glory  of 
that  God  that  gave  them.'^  Such  also  was  Henry  Martyn's  holy 
exultation.  '  Blessed  be  God' — said  he—'  I  feel  myself  to  be  his 
Minister  P  Tremendous,  yet  blessed  feeUng  !  laying  us  in  the 
dust,  yet  hfting  us  up  to  heaven. 

11.  Do  we  feel  the  responsibility  of  our  work  7  The  Minister 
of  the  Gospel  is  not  an  isolated  individual,  nor  is  his  influence 
bounded  by  parochial  hmits.  The  character  of  his  profession  gives 
a  tone,  not  to  the  Church  only,  but  to  the  nation  at  large.  En- 
trusted as  he  is  with  the  eternal  interests  of  the  world,  with  all  its 
countless  population,  and  successive  generations  to  the  end  of  time 
— Surely  be  may  well  say — "  I  am  doing  a  great  work  r^  And 
indeed  an  affecting,  though  not  an  overwhelming,  conviction  of  its 
dignity  and  difficulty,  is  eminently  serviceable  to  check  a  vain,  in- 
dolent, and  careless  mind  ;  to  excite  us  to  the  improvement  of  all 
necessary  gifts  and  graces ;  to  call  forth  earnest  supplications  in  a 
matter  so  plainly  above  human  strength ;  to  exercise  our  entire  de- 
pendence on  Christ  for  guidance,  assistance,  and  success ;  to  pre- 
serve us  against  impertinent  diversions  from  our  work;^  and  to 
make  us  deeply  solicitous  about  its  success.  As  a  ground  of  en- 
couragement also — it  argues  high  thoughts  of  our  Great  Master;  a 
firm  belief  of  the  truth  and  weight  of  our  message  ;  a  freedom 
from  secular  ends  ;  an  humble,  serious,  tender,  and  prepared  heart ; 
a  readiness  to  acknowledge  our  deficiencies,  to  improve  our  helps, 
to  be  earnest  in  prayer,  to  wait  in  expectation  of  heavenly  influ- 
ence, to  watch  against  all  hindrances,  and  to  render  to  God  the 
honour  of  all  our  success — and  even  of  all  due  preparation  and 
dihgence. 

May  we  not  then  inquire —  What  is  our  personal  sympathy 
with  this  awful  seiise  of  responsibility  7     How  are  we  affected 

»  Walton's  Life  of  Herbert.  2  Neh.  vi.  3.  3  Ibid.  vi.  3, 


A 


RECOLLECTIONS.  441 

by  the  Scriptural  warnings — enough  to  "  make  both  the  ears  of 
every"  watchman  "that  heareth  them  to  tingle?'"  How  by  the 
spirit  of  our  Ordination  service  ?  than  which  (as  Bishop  Burnet 
justly  remarks)  '  nothing  in  any  office  is  so  serious  and  so  solemn''' 
— exhibiting  us  in  both  parts  of  our  mighty  business — as  the  mouth 
of  God  to  the  people,  and  the  mouth  of  the  people  to  God.  Do  we 
feel  this  responsibility  in  regard  to  our  care  and  diligence?  Is 
not  Ministerial  dihgence  as  necessary  for  our  salvation,  as  Christian 
diligence  for  our  people  ?  The  n^pst  regular  course  of  external  ser- 
vice or  irreproachable  conduct  will  not  meet  the  emergency,  without 
a  deep  sense  of  the  "  necessity  laid  upon  us."  The  ransom  found 
for  immortal  souls  shows  at  once  their  infinite  value,  and  their  sol- 
emn charge.  What  could  be  purchased  only  by  the  blood  of  the 
Son  of  God  must  be  worth  the  labours  of  a  thousand  generations. 
Nor  can  the  murder  of  a  fellow-creature  bear  any  comparison  with 
"  the  voice  "of  the  blood  of  our  brother's"  soul  "  crying"  for  ven- 
geance "  from  the  ground."  What  fervent  exercises  of  holy  sympa- 
thy— the  clear  evidences  of  our  Divine  call — flow  from  a  just  sense 
of  the  weight  of  our  office  !  Mr.  Brown  was  often  deprived  of  a 
night's  rest  by  his  tender  and  oppressive  anxiety;'  and,  did  young 
Ministers  cherish  this  impression,  they  would  have  deeper  views 
of  their  awful  engagements ;  and  instead  of  desiring  extensive 
spheres  of  service,  they  would  be  more  sensible  of  the  solemn 
charge  of  a  single  soul.* 

How  do  we  feel  loith  regard  to  our  talents  ?  They  were  given 
to  us  on  account ;  neither  to  waste  on  sin,  nor  to  slumber  in  indo- 
lence, not  to  concentrate  in  selfishness — but  to  "occupy"  in  our 
Master's  service.^  As  in  our  soul's  salvation,  so  in  our  Ministry,  the 
freeness  of  the  gift  is  the  quickening  motive  to  its  active  energy.* 
But  are  our  "  gifts  stirred  up,"  our  graces  exercised — our  opportu- 
nities improved  to  the  uttermost  1  To  think  of  talents  being  spe- 
cially given  to  us  for  the  object  dearest  to  the  heart  of  our  Divine 
Master — that  of  feeding  his  own  purchased  church — and  yet  that 

'  Ezekiel  iii.  xxxiii.  xxxiv.     Zech.  xi.  17. 

2  Past.  Care,  ch.  vi.  Compare  Bishop  Porteus'  Charges,  1790.  Comber  mentions  a 
prayer  for  a  Minister  in  an  old  Galilean  form  of  ordination — '  that  he  may  tremble  for  all 
the  people  committed  to  his  care ;  remembering  that  all  their  souls  are  to  be  required  at 
the  watchman's  hand.' 

3  Life  and  Remains,  p.  28.  '  When  a  man  is  sensibly  affected  with  the  value  of  souls, 
with  the  manner  of  their  redemption,  and  with  the  price  paid  for  them  ;  and  is  well  ac- 
quainted with  the  New  Testament,  in  which  all  this  is  plainly  set  forth  ;  as  he  will 
never  want  matter  for  the  best  sermons,  so  he  will  never  want  arguments  sufficient  to 
convince  his  hearers  of  his  own  heart  being  touched  with  the  importance  of  the  subject.' 
Bishop  VVilson's  Parochialia. 

*  Bishop  Andrews  engraved  on  his  episcopal  seal  the  memorable  words — "  Who  is 
sufficient  for  these  things  !" 
5  Luke  xix.  13—26.  6  Comp.  Phil.  ii.  12,  13,  with  2  Tim.  i.  6,  7. 

56 


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442  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

they  should  so  often  be  spent  in  our  own  indulgence,  or  in  the 
empty  acquirement  of  a  name  in  the  church  of  God  !  Even  on 
moral  grounds  we  are  convicted  of  dishonesty.  Are  not  our  wages 
the  compensation  for  time  and  talents  faithfully  devoted  to  our 
work  7  If  the  abuse  of  the  public  money  of  the  state  be  censura- 
ble, much  more  the  waste  of  the  treasury  of  the  Church. 

How  do  we  feel  respecting  the  gonipleteness  of  our  Ministry  ? 
"not  preferring  one"  part  '-above  another" — or  at  least  not  en- 
gaged in  one  to  the  neglect  ofmnother.  We  want  combination 
with  concentration.  To  confine  our  attention  to  the  Pulpit,  is  to 
leave  uncultivated  a  vast  sphere  of  sympathetic  and  aggressive 
influence.  On  the  other  hand  to  give  ourselves  exclusively  to 
the  Pastoral  work,  would  endanger  our  bringing  into  the  Pulpit 
slight  exercises — words  without  matter — fluency  without  substance 
— such  as  would  command  no  weight  or  respect  with  our  intelli- 
gent people. 

How,  again,  do  we  feel  the  responsibility  of  our  pulpit  prepa- 
ration 7  Most  beautiful  was  the  spirit  of  M.  Boos — '  spending 
whatever  time  he  could  spare  in  his  Church  before  the  altar,  until 
he  was  able  to  comfort  his  congregation  ;'  judging  rightly,  that 
'  those  are  not  the  best  sermons,  which  we  have  laboured  over  with 
difficulty,  but  which  we  have,  as  it  were,  supplicated  from  the  Lord 
with  tears  and  prayers.'  This  was  connected  with  a  searching 
Scriptural  habit.  'We  must' — he  said — 'dig  very  deep  to  discern 
the  treasure'— adding,  '  it  is  wlien  we  feel  our  weakness  most,  that 
we  dig  the  deepest.'' 

This  spirit  is  a  cover  from  the  snare  of  mechanical  preparation, 
which  evaporates  the  Christian  glow  in  chalking  out  artificial  ar- 
rangement ;  while  at  the  same  time  it  is  the  spring  of  prayerful  in- 
dustry— far  more  valuable  than  talents,  improving  the  highest,  and 
supplying  many  deficiencies  of  the  more  moderate.  It  will  lead  us 
away  from  the  love  of  novelty,  which  fills  the  mind  with  fancies  ; 
instead  of  seeking  after  originality,  pressing  home  the  common  but 
primary  truths  of  the  Gospel — taking  the  same  ground-work,  though 
with  enlarged  and  diversified  illustration,  with  our  fathers  and  proph- 
ets of  old.  Thus  will  the  people  "  seek  the  law  at  the  mouth  of  the 
priest" — when  he  hves  upon  the  level  of  his  high  obligation,  his  mind 
treasuring  up — and  therefore  his  "  lips  keeping — knowledge."'^  We 
ask — how  is  this  responsibility  felt  as  regards  the  substance  of 
our  preaching  7  Admitting  our  Ministry  to  be  exclusively  occu- 
pied with  the  one  subject,^  yet  are  we  labouring  to  compass  the 

>  Life,  p.  428.    Comp.  p.  14.    Pref.  xlv.  2  Mai.  ii.  7.  3  1  Cor.  ii.  2, 


i 


RECOLLECTIONS.  443 

whole  extent,  setting  it  forth  in  its  integrity — conceaUng  no  doc- 
trine, nor  bringing  any  into  undue  proportions — in  its  j)urity — 
without  the  intermixture  of  luunan  traditions  or  authority' — in  its 
simplicity — opening  an  instant  way  for  the  contrite  sinner  with- 
out previous  safe  preparation — in  its  connection — giving  hfe  and 
substance  to  every  part  by  a  clear  exhibition  of  the  Saviour,  seeing 
that  every  point  inclines  to  the  magnetism  of  the  great  centre — 
combining  the  doctrine  of  salvation  with  the  statement  of  the  pen- 
alty and  defilement  of  sin — the  work  of  the  Spirit  in  all  his  perfec- 
tions and  Divinity  with  the  work  of  Christ;  thus  through  the  Spirit 
raising  the  whole  edifice  of  faith  and  godliness  upon  the  true  foun- 
dation.2  Again — If  our  Ministry  he  thus  Scriptural,  is  it  ad- 
vancing 7  As  Christians  we  are  led  to  search,  "  what  is  the 
breadth,  and  length,  and  depth,  and  height,  and  to  know  the  love 
of  Christ,  which  passeth  knowledge."^  Ought  not  then  our  Min- 
istry to  exhibit  the  results  of  this  exploring,  in  a  more  compre- 
hensive, unctional,  endearing  display  of  our  grand  subject?  If 
our  office  be  to  open  a  mine  of  "  unsearchable  riches,"*  should  we 
not  plant  our  steps  deeper  into  this  golden  storehouse,  and  thence 
draw  out  more  enriching  treasures  for  our  Sabbath  Ministrations? 
Those  of  us,  who  have  most  reason,  and  (what  goes  with  it)  most 
readiness,  to  acknowledge  our  Divine  Master's  grace  upon  our 
work,  are  most  sensible  of  their  need  of  this  experience,  and  most 
earnest  in  their  desires  and  eflforts  to  attain  it.  If  we  insist  upon 
growth  in  our  people,  must  we  not  shew  it  in  our  Ministry  ?  The 
same  motto  is  for  Minister  and  for  people—"  Not  as  though  I  have 
already  attained^  either  were  already  ^perfect:  hut  I  follow  af- 
ter.''^ 

What  need  have  we  of  a  deep  sense  of  the  responsibility  of  the 
pulpit ;  hke  the  great  Apostle — to  be  deeply  penetrated  with  the 
subject  of  our  commission — with  the  object  in  view — with  the  rec- 
ollection of  the  Omniscient  witness  of  our  conduct, —  Truth — con- 
science— the  presence  of  our  God^ — thoughts  so  weighty  and  im- 
pressive !  enough  to  fill  our  whole  soul !  Well  would  it  be  for  us 
thus  to  realize  our  true  character — as  not  the  magistrate — the 
statesman — the  legislator — the  wise  or  prudent  man — the  moralist 
— the  poet — the  man  of  feeling — or  even  the  Minister  of  the  law 
— but  the  ambassador  of  Christ,  '  sent  to  man,  the  sinner — no\ 
the  partial,  but  the  total  sinner — not  the  impoverished,  but  the 
ruined — not  to  man  hurt  by  sin,  but  to  man  dead  in  sin — not 

*  See  some  discriminating  remarks,  Bowles,  Lib.  ii.  c.  9.  2  Eph.  ii.  20 — ^22. 

8  Ibid.  ill.  18,  19.  i  Ibid,  verse  8.  s  Phil.  iii.  12.  «  See  2  Cor.  iv.  2. 


i 


444  VIEW    OF    THE    CHRISTIAN    MINISTRY! 

man  to  be  repaired,  but  to  be  made — not  to  be  rectified,  but  to 
be  created.''  How  important  is  the  recollection,  that  we  bring  to 
man  nothing  that  is  truly  valuable,  witiiout  an  acquaintance  with 
his  true  character,  his  lost  condition,  and  his  only  solid  hopes  for 
eternity  ! 

How  does  our  example  speak — a  most  responsible  part  of  our 
office  ?  Spirituality  is  a  main  qualification  of  the  Ministry.  A 
faithful  Pastor  is  a  living  witness,  bearing  a  powerful  testimony  in 
the  great  controversy  between  God  and  the  world.  His  life  is 
vocal — like  Chaucer's  Parson — '  a  living  sermon  of  the  truth  he 
taught.'  Indeed  it  is  only  where  the  life  preaches,  that  the  pulpit 
will  be  effective.  Unless  we  are  men  of  God  out  of  the  pulpit,  we 
shall  never  be  honoured  Ministers  in  it.  Our  people  look  at  us 
narrowly  in  the  week,  to  see  what  we  mean — whether  we  mean 
any  thing — on  the  Sabbath.  We  may  teach,  warn,  exhort,  but 
there  will  be  no  movement  without  the  holy  walk — unless  we  act 
the  faith  we  preach.  While  we  preach  faith,  we  must  live  works, 
to  put  to  shame  the  charge  of  licentiousness,  and  to  put  away  a 
stumbling  block  out  of  the  path  of  the  world.  For  "  though  we 
should  speak  with  the  tongues  of  men  and  of  angels,"  we  should 
fail  to  charm  our  people  into  a  love  of  the  Gospel,  without  an  ex- 
hibition of  its  spirit.  Our  obligation  every  way  is  most  strong  to 
be  what  we  preach.  And  there  must  be  some  defect,  unless  we 
bring  our  own  atmosphere  of  holiness,  more  or  less  immediately 
felt.  '  What  Bishop'  or  Pastor  '  can  forbear  trembling,  seeing  him- 
self engaged  by  Jesus  Christ  himself  to  be  like  an  "  angeV — pure, 
spiritual,  in  a  constant  application  to  men  by  labour,  and  to  God 
by  prayer  ;  and  like  a  "  star"  full  of  light,  elevated  above  the  earth, 
fixed  to  his  sphere  which  is  his  "  church,"  incessantly  moving  in  it, 
and  continually  diflfusing  his  influences  below  V^  Do  we  realize 
the  responsibility  of  our  office,  as  "  the  salt  of  the  earth  ?"3  Alas  ! 
sometimes  do  we  not  rather  seem  to  assist  the  putrefaction,  than 
preserve  from  it?  Do  we  consider  the  delicate  exactness  belonging 
to  our  function— hke  the  female  character,  requiring  not  only  re- 
straint within  strict  propriety,  but  the  most  remote  distance  from 
the  bounds  even  of  suspicion^ — a  restriction,  which,  however  burden- 

1  Budd's  Sermon  before  the  Church  Missionary  Society. 

2  Quesnel  on  Rev.  i.  19,  20.  '  Vouchsafe,  Lord,'  (adds  this  pious  expositor')  '  to  send 
such  "ano-cls,"  and  cause  such  "stars"  as  these  to  shine  in  thy  church.' — '  So  holy  is  our 
employment,  that  were  our  souls  as  pure  as  cherubs,  as  zealous  and  active  as  the  blessed 
spirits  that  are  above,  we  should  yet  have  reason  to  cover  our  faces,  and  to  be  swallowed 
up  in  a  deep  sense  of  our  own  insufficiency  for  these  things.'  Scougal's  Sermon  on  the 
Importance  and  Difficulty  of  the  Ministerial  Function.  3  Matt.  v.  13. 

4  The  Ministerial  qualifications  are  aicrnXnT'-,!?,  to  take  hold  of  (1  Tim.  iii.  2.) — not 
to  be  apprehended — nothing  (lv£y^X'Jros  (1  Tim.  iii.  10.     Titus  i.  6,  7.) — not  liable  to  be 


i 


RECOLLECTIONS. 


445 


some  it  may  appear,  is  a  most  constraining  obligation,  and  effectual 
support  of  our  work  ?  Christian  consistency  alone  can  shield  our 
office  from  contempt.'  Negative  holiness  is  of  little  avail  for  influ- 
ence. We  must  be  "  examples'^ — not  to  the  world — but  '  to  be- 
lievers— an  example  of  holiness  and  purity  among  the  holy  and 
pure.''^ 

The  responsibility  of  the  temporal  concerns  of  the  nation,  or 
even  the  holding  up  of  the  pillars  of  the  earth,  bears  no  proportion 
to  the  tremendous  weight  of  the  charge  of  immortal  souls.  Minis- 
ters are  not  "  visited  after  the  visitation  of  all  men."  Nothing  is 
distributed  to  them,  either  in  judgment  or  in  mercy,  upon  the  com- 
mon scale  of  calculation,  or  according  to  the  general  balance  of  the 
Divine  dispensations.  "  We  are  made  a  spectacle  to  the  world,  and 
to  angels,  and  to  men."^  The  eternal  interests  of  others  are  so 
bound  up  with  us,  that  we  are  denied  the  comparative  privilege  of 
perishing  alone.  Nor  indeed  can  we  singly  save  ourselves  ;  or  save 
•ourselves  at  all,  except  (as  Bishop  Wilson  reminds  us)  'by  labour- 
ing to  save  others.'*  What  means  then  the  frequent  caution  or 
charge  of  excessive  zeal,  when  our  own  consciences  must  tell  us, 
that — did  we  but  realize  the  value  of  the  soul — were  we  suitably 
impressed  with  the  love  of  the  Saviour,  or  with  the  sense  of  our 
obligations,  we  should  not  minister  in  the  cold  and  indifferent 
manner  that  we  do — that  we  have  reason  to  be  ashamed  of  every 
sermon  we  preach — and  perhaps  to  tremble  in  the  very  best  of 
them,  lest  we  be  convicted  of  pouring  contempt  upon  the  truth  of 
God,  and  of  the  guilt  of  the  blood  of  our  people?  And  are  there 
none  of  us,  whose  consciences  might  present  the  fearful  prospect 
of  hearers  dropping  successively  into  the  arms  of  death  through  the 
Minister's  negligence,  unwarned  as  well  as  unprepared ;  and  of 
going  down  to  the  grave  after  them — with  their  hands  deeply  dyed 
with  the  blood  of  their  souls — and  themselves  overwhelmed  in  their 
eternal  damnation  ? 

Oh  !  how  infinitely  awful  and  mysterious  is  the  appointment, 
which  has  thus  laid  upon  us  so  sinking  a  burden  ;  and  what  are 
tlie  bitterest  of  earthly  sorrows — what  the  curse  of  an  ungodly 
world — what  the  torture  of  the  martyr's  stake — compared  with  the 
unutterable,  eternal  sting  of  unfaithfulness  to  these  perishing — yet 
Imperishable — souls  ?  The  anticipation  of  the  day  of  account — 
solemn  to  all — is  inexpressibly  so  to  us.    How  awful  the  peal,  which 

arraigned — both  implying  not  only  freedom  from  blame,  but  beyond  any  suspicion  or 
ground  of  it. 

1  See  1  Tim.  iv.  12.  2  Nicholson's  Call  upon  the  Church,  p.  43. 

3  1  Cor.  iv.  9.  <  See  his  Sacra  Privata.     Comp.  1  Tim.  iv.  16. 


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446  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

the  passing  bell — that  useful  memento  of  the  great  judgment — 
rings  in  our  ears  !  Another  account  is  carried  in  before  the  bar  of 
our  Judge — an  account  Hnked  with  our  own,  and  crowded  with 
sins  of  Ministerial  omission  and  unfaithfulness  !  And  then  to  think 
of  the  last  meeting  with  all  that  have  died  under  our  charge — to 
suppose  ourselves  interrogated  concerning  our  obligations  to  them. 
— Oh  !  can  we  forbear  the  impassioned  deprecation  of  guilt — "  De- 
liver me  from  blood-guiltiness,  O  God."^  An  external  performance 
of  our  duty  will  easily  screen  us  from  Episcopal  censure.  But  to 
answer  to  the  Chief  Bishop  for  our  diligence,  at  his  judgment  seat 
— this  is  the  trembling  prospect.  Can  we  forget,  that  the  Minister 
is  the  man  of  all  others,  who  needs  the  superabounding  mercy  of 
God,  and  continual  application  to  the  cleansing  blood  of  Calvary  ? 
Have  we  then  no  sympathy  with  the  thrice-repeated  flight  of  Am- 
brose from  the  Episcopate — the  compulsory  ordination  of  Gregory 
Nazianzen — the  deprecation  of  the  Apostolic  Bishop  of  Hippo 
(Q,uid  !  vultis  ut  peream  ?) — and  the  deep  distress  of  Chrysostom, 
counting  his  elevation  a  judgment  upon  the  Church  7^  If  there 
was  a  mixture  of  superstition  with  this  shrinking  humility — 
"forgive  them  the  wrong;"  and  let  us  condescend  to  learn  some- 
thing of  them,  which  they  are  well  able  to  teach — to  temper  our 
more  enlightened  views  of  faith  with  a  portion  of  that  "  weakness, 
and  fear,  and  much  trembling,"^  which  they  so  vividly  pourtrayed.* 
To  feel  our  responsibility  in  the  spirit  of  dependence*' — to  confess 

1  Psalm  li.  14.  '  Alienas  mortes  addimus,  quia  tot  occidimus,  quot  ad  mortem  ire  quotidie 
tepidl  et  tacentes  vidimus,' — is  Gregory's  awakening  exposition  of  this  text.  Chrysostom's 
words  on  this  subject  (Scougal  declares)  'are  so  terrible,  that  I  tremble  to  put  them  into 
English;  and  yet' — adds  he  with  a  deep-toned  impressiveness — 'if  a  man  should  speak 
fire,  blood,  and  smoke  ;  if  flames  should  come  out  of  his  mouth  instead  of  words  ;  if  he 
had  a  voice  like  thunder,  and  an  eye  like  lightning,  he  could  not  sufficiently  represent 
the  dreadful  account  that  an  unfaithful  pastor  shall  make.'  Scougal's  Sermon,  ut  supra. 
See  also  some  striking  thoughts  in  Dwight's  Sermons,  Vol.  ii.  444. 

2  '  In  the  first  and  most  blessed  times  of  Christianity,  those  only  were  then  judged 
worthy  the  Ministry,  whose  quiet  and  meek  spirit  did  make  them  look  upon  that  sacred 
calling  with  an  humble  adoration,  and  fear  to  undertake  it ;  which  indeed  requires  such 
great  degrees  of  humility,  and  labour,  and  care,  that  none  but  such  were  then  thought 
worthy  of  that  celestial  dignity ;  and  such  only  were  then  sought  out,  and  solicited  to 
undertake  it.'     Walton's  Life  of  Donne.  ^  i  Qor.  ii.  3,  with  2  Cor.  xii.  9. 

<  The  celebrated  Rutherford,  when  petitioning  the  Assembly  against  his  removal  from 
Anworth,  the  beloved  sphere  of  his  parochial  labours,  to  the  Divinty  chair,  used  as  one 
plea — '  Let  it  be  considered,  if  one,  who  dare  not  be  able  to  answer  to  Christ  for  a  lesser 
charge,  should  be  burdened  with  a  more  weighty.'     Murray's  Life  of  Rutherford,  p.  153. 

Leighton  assigns  as  one  reason  for  his  resignation  of  the  see  of  Glasgow — '  The  sense 
I  have  of  the  dreadful  weight  of  whatsoever  charge  of  souls,  and  all  kind  of  spiritual 
inspection  over  all  people,  but  much  more  over  Ministers;  and  there  is' — added  he — '  an 
episcopal  act,  that  is  above  all  others  formidable  to  me — ordaining  Ministers.'  Pearson's 
Life,  cxv.  Compare  Burnet's  Pastoral  Care,  ch.  vi.  The  toil  of  sleepless  nights  seems 
to  be  implied  in  the  Apostle's  emphatic  term,  aypximairiv  (Heb.  xiii.  17.)  Were  not  the 
Apostle's  "  watchings  often"  (ev  aypmviais  2  Cor.  vi.  5.)  probably  connected  with  his 
deep  intensity  of  Ministerial  anxiety  1 

5  Compare  2  Cor.  ii.  16,  with  iii.  5,  6. 


d 


RECOLLECTIONS.  447 

our  deficiencies  and  defilements  witli  unfeigned  self-abasement — 
and,  under  this  sense  of  shame,  to  prize  more  highly,  and  apply 
more  constantly,  the  blood  of  atonement  for  our  acceptance — this 
is  the  frame  we  should  desire — not  oppressed  with  legal  despon- 
dency ;  but  humbled,  sustained,  rejoicing,  fruitful,  under  the  influ- 
ence of  the  faith,  and  hope  of  the  gospel. 

III.  Do  we  earnestly  desire  and  expect  success  in  our  work  7 
The  merchant  fails,  when  he  loses  his  cargo — the  statesman,  when 
the  kingdom  suffers  loss — the  Minister,  when  the  soul  perishes. 
And  what  failure  in  its  ruinous  consequences  can  compare  with 
his  ?  His  desire  therefore  for  success  is  spiritualized  humanity. 
Yet  who  of  us  prays,  or  stirs  up  his  people  to  pray,  for  success,  as 
if  he  suitably  realized  its  unspeakable  importance?  And  what 
hope  can  there  be  of  success  without  an  anxious  concern  for  it? 
'  If  you  would  prosper  in  your  work,'  (says  Baxter)  '  be  sure  to  keep 
up  earnest  desires  and  expectations  of  success.  If  your  heart  be 
not  set  upon  the  end  of  your  labours,  and  you  long  not  to  see  the 
conversion  and  edification  of  your  hearers,  and  do  not  study  and 
preach  in  this  hope,  you  are  not  likely  to  see  much  fruit  of  it.'^ 
"  The  ostrich"  indeed  "  leaveth  her  eggs  in  the  earth,"  careless 
what  may  befal  them,  ^^  because  God  hath  deprived  her  of  wisdom, 
neither  hath  he  imparted  unto  her  understanding."^  But  what 
husbandman  would  sow  the  seed  without  some  anxiety  and  expec- 
tation of  the  liarvest  ?  And  who  can  help  admiring  the  conduct 
of  faithful  Eliezer,  who  would  neither  eat  nor  drink,  until  he  saw 
how  his  master's  business  would  speed  ?^  Yet  how  often  are  we 
satisfied  with  a  creditable  performance  of  our  duties,  without  a  deep 
concern  for  the  success  of  our  work,  and  yearning  compassion  for 
the  multitudes,  hardening  themselves  under  the  sound  of  the  Gos- 
pel !*  A  Ministry  devoted  to  the  salvation  of  souls ;  aiming  in- 
tensely and  simply  at  this  main  object ;  counting  every  soul  a 
kingdom  ;  and  more  delighted  to  save  a  soul  than  to  win  a  crown 
— this  is  love  for  perishing  immortals — this  is  the  true  spirit  of  our 
ofljce.  This  was  the  mind  of  our  Great  Master — the  satisfaction 
he  anticipated  from  '•'  the  travail  of  his  soul" — ''  the  joy  that  was 
set  before  liirn.''^    This  also  was  the  sustaining  desire  of  the  Apostle 

under  his  wearisome  labours.^     Oh  !    then,  let  us,  like  men  and 

t 

1  Reformed  Pastor  and  his  Life  of  Alleine. 

2  Job  xxxix.  14—17,  with  John  x.  12,  13.  3  Gen.  xxiv.  33. 

*  Mr.  Ottee,  ejected  from  Beccles,  Suffolk,  if  he  preached »five  or  six  sermons  without 
hearing  of  any  good  effect  upon  some  or  other  of  his  hearers,  was  greatly  dejected  and 
very  fervent  in  prayer  for  further  success.  5  Isaiah  liii.  11.     Hcb.  xii.  2. 

6  See  Rom.  i.  13.  Bishop  Patrick  informs  us,  in  his  interesting  account  of  the  learned 
John  Smith — '  that  he  had  resolved  (as  he  one  day  told  me)  very  much  to  lay  aside  other 


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448  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

Ministers  of  God,  thirst  insatiably  for  the  conversion  of  souls.  We 
must  be  utterly  dead  to  any  high  sense  of  our  caUing,  if  we  can 
roll  along  a  course  of  years  in  the  responsible  relation  of  Pastor, 
without  enquiry  or  concern,  whether  our  people  thrive  or  decline 
under  our  Ministry.  Let  us  not  be  satisfied  with  evidence  of  per- 
sonal attachment  to  ourselves,  without  one  beating  pulse  of  love  to 
our  Master.  Acceptance  with  man  is  an  empty  bubble — success 
in  conversion  is  every  thing.  Let  nothing  therefore  content  us, 
short  of  real  fruit.  Some  outward  restraint  or  reformation  may  be 
wrought;  but  while  the  heart  is  uninfluenced,  the  principle  of  sin 
remains  in  full  vigour,  and  no  real  or  permanent  advantage  is 
gained.  The  main  design  of  our  work  is  left  unaccomplished. 
One  soul  converted  to  God  is  better  than  thousands  merely  mor- 
alized, and  still  sleeping  on  in  their  sins.  Our  primary  and  absorb- 
ing object  is  to  have  fellowship  with  the  angels  in  "  gathering  to- 
gether the  elect  of  God  "' 

Though  it  is  true,  that  the  seed  buried  is  not  lost,  yet  we  must 
not  tamely  acquiesce  in  the  admission  of  our  results  not  being 
always  visible.'^  Nor  must  we  live  upon  undefined  hopes ;  or  too 
indulgently  console  ourselves  in  the  event  of  a  total  failure,  with . 
the  assurance  of  personal  acceptance.  F^or,  though  the  reward  is 
measured  by  labour,  not  by  success,  and  is  still  "  with  our  God, 
though  Israel  be  not  gathered  j"^  yet  the  promises,  pleaded  and 
waited  for  in  the  diligence  and  perseverance  of  faith,  warrant  the 

studies,  and  to  travail  in  the  salvation  of  men's  souls,  after  whose  good  he  most  earnestly 
thirsted.'  Alleine  'was  infinitely  and  insatiably  greedy  of  the  conversion  of  souls;  and 
to  this  end  he  poured  out  his  very  heart  in  prayer  and  in  preaching.  He  "  imparted  not 
the  gospel  of  God  only,  but  his  own  soul."  His  supplications  and  his  exhortations  many 
times  were  so  affectionate,  so  full  of  holy  zeal,  life,  and  vigour,  that  they  quite  overcame 
his  hearers.  He  melted  over  them,  so  that  he  mollified,  and  sometimes  dissolved,  the 
hardest  hearts.'  Mr.  Ward  of  Ipswich,  an  eminent  Puritan  divine,  asks — 'If  God  were 
to  say  to  a  Minister,  as  he  said  to  Solomon — "Ask  what  1  shall  give  thee!" — what 
should  he  desire,  either  before,  or  more  than  this — namely,  a  large  portion  of  that  magnet- 
ical  virtue,  whereby  Peter  and  Paul,  and  other  primitive  preachers,  drew  many  thousand 
souls  to  the  knowledge  of  .Tesus  V  '  How  many  faithful  Ministers'  (says  Baxter  in  his 
Preface  to  Alleine's  Alarm)  '  have  I  lately  known  who  have  lived  in  pining  poverty  and 
want;  and  yet,  if  they  could  but  have  truly  said' — 'Lord,  'the  sermons  which  I  privately 
and  in  danger  have  preached  have  won  many  souls  to  thee' — it  would  have  made  their  bur- 
den easy.  '  In  my  preaching'  (said  Bunyan)  '  I  could  not  be  satisfied,  unless  some  fruits 
did  appear  in  my  work.  If  I  were  fruitless,  it  mattered  not  who  commended  me;  but 
if  I  were  fruitful,  I  care  not,  who  did  condemn.'  '  I  would  think  it  a  greater  happiness' 
(said  Matthew  Henry,  in  the  view  of  his  ordination)  'to  gain  one  soul  to  Christ,  than 
mountains  of  silver  and  gold  to  myself,'  adding,  in  his  dread  of  the  viisery  of  Ministerial 
unfruitfulness — '  If  God  suffers  me  to  labour  in  vain  (though  I  should  get  hundreds  a 
year  by  my  labour,)  it  would  be  the  constant  grief  and  trouble  of  my  soul;  and  if  I  do 
not  gain  souls,  I  shall  enjoy  all  my  other  gains  with  very  little  satisfaction,  and  I  would 
rather  beg  my  bread  from  door  to  door,  than  undertake  this  great  work.'  Dr.  Doddridge 
wrote  thus  to  a  friend — '  I  long  for  the  conversion  of  souls  more  sensibly  than  any  thing 
besides.  Methinks  I  could  not  only  labour,  but  die  for  it  with  pleasure — The  love  of 
Christ  constraineth  me.' 

I  Matt.  xxiv.  31.  «  See  Part  ii.  chap.  i.     Mark  iv.  26—29. 

8  See  I  Cor.  iii.  8.    Isaiah  xlix.  4,  5.    Comp.  Quesnel  on  John  xxi.  I — 3. 


i 


k 


RECOLLECTIONS.  449 

expectation  of  a  measure  at  least  of  appare7it  fruit.  Mr.  Robin- 
son of  Leicester  solemnly  reminded  his  brethren — The  icant  of 
Ministerial  success  is  a  tremendous  circumstance,  never  to  he 
contemplated  hut  with  horror.  '  Search,  ask' — added  he — '  if  there 
be  not  a  cause,  when  your  seals  are  not  broad  and  visiljle.''  Ac- 
quiescence without  enquiry  is  the  slumber  of  indolence,  not  the 
quietness  and  resignation  of  faith.  The  Sovereignty  of  God  must 
indeed  be  fully  acknowledged,  but  not  pleaded  in  excuse  for  iner- 
tion  ;  nor  rested  upon,  except  as  a  sustaining  encouragement  in 
conflict  and  difficulty.  The  Apostles,  while  they  were  ever  ready 
to  bow  to  this  deep  and  mysterious  exhibition  of  the  divine  char- 
acter, yet  were  full  of  distress  and  activity,  or  joy  and  praise,  accord- 
ing as  their  Master's  work  was  retarded  or  advanced.  While  their 
faith  was  tranquil,  their  efforts  were  incessant. 

IV.  Are  we  laying  ourselves  out  for  our  work  ?  At  this  bus}'" 
moment,  inactivity  is  fatal  to  the  best  interests  of  the  Church. 
The  irregular  movements  on  every  side  of  her  are  enough  to  keep 
all  her  watchmen  in  active  motion.  We  have  "  put  our  hands  to 
the  plough,"  from  which  there  is  no  "  looking  back."^  In  fact — as 
with  the  husbandman,  there  is  little  6r  no  vacation  from  our  daily 
labours.  The  end  of  one  w^ork  is  but  the  beginning  of  another,  as 
the  season  brings  it  round.  But  in  the  strongest  emphasis  of  the 
term,  does  the  Pastoral  labourer  "  eat  his  bread  in  the  sweat  of  his 
face."3  There  is  an  eternity  of  rest  before  us.  But  here  we  must 
not  expect  a  hfe  of  indolence  ;  and  if  we  are  the  Lord's  servants, 
we  shall  not  desire  it.  But  to  be  successful  labourers,  we  must 
bring  the  spirit  of  the  Gospel  into  our  work.  There  is  sometimes 
a  heartlessness  about  us,  most  paralyzing  to  the  activity  of  faith, 
and  quenching  to  the  faint  spark  of  Ministerial  zeal  and  Christian 
love.     Mr.  Scott  warns  us  against  it,  as  '  very  dishonourable  to  the 

1  Visitation  Sermon,  pp.  36,  37.  'To  see  no  better  fruit  of  our  employment  than 
merely  to  have  a  benefice  to  live  upon,  and  some  reverence  from  the  people,  is  a  poor  en- 
couragement. The  first  thing  to  be  done  in  this  sad  case,  is  to  search  whether  the  fault 
be  not  in  ourselves — whether  we  choose  the  most  suitable  subjects,  study  plainness,  yet 
the  love  of  our  hearers,  deal  with  them  privately  and  personally,  as  well  as  publicly— 
whether  our  lives  preach  to  them  as  well  as  our  tongues,  &c.  If  any  of  this  be  amiss,  it 
must  be  amended.'  Baxter  on  Obedient  Patience. — '  When  a  man  is  in  earnest,  nothing 
will  satisfy  him  but  this.  Others  may  be  satisfied  without  success:  they  may  go  through 
a  formal  set  of  observances,  and  be  contented ;  instead  of  examining  their  Ministry,  and 
saying — "Shew  me  wherefore  thou  contendest  with  me."  If  any  thing  but  usefulness 
will  satisfy  us,  I  do  not  wonder  that  we  are  not  useful.  We  must  thank  God  for  this  and 
that  thing:  but  nothing  must  satisfy  us  but  the  conversion  of  sinners.  The  least  success  ' 
in  our  profession  is  better  than  the  greatest  in  any  other.' — Scott's  Sermon  on  Rom.  xv. 
29.  Wc  must  not,  however,  confine  Ministerial  success  to  the  grand  work  of  conversion. 
See  Part.  ii.  chap.  i.  ut  supra.  Comp.  Eph.  iv.  12—16,  illustrated  by  Acts  xiv.  22.  xvi.  5. 
1  Thess.  iii.  2,  lO.  2  See  Luke  ix.  62. 

3  Gen.  iii.  19.  '  Nihil  est  in  hac  vita  difficilius,  laboriosius,  periculosius  Prcsbyten 
vita.'    Aug. 

57 


450  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

mercy  and  grace  of  the  Gospel,  and  to  his  name,  who  commands 
his  servants  to  rejoice  in  hopeJ^  Weariness  of  our  work,  when  it 
seems  at  a  low  ebb,  is  much  to  be  deprecated  ;  still  more  so — the 
readiness  to  seek  relief  from  present  discouragement  in  self-indul- 
gent studies  or  recreations.  The  disappointed  fisherman  sits  not 
down  in  despondency — much  less  does  he  direct  his  mind  to  any 
other  employment — but  he  sets  himself  to  enquire  into  the  causes 
of  his  failure,  and  the  best  mode  of  obviating  them  ;  and  girds 
himself  for  the  next  opportunity  with  the  same  glistening  expecta- 
tion. Thus  must  we,  like  the  disciples,  "  at  our  Lord's  command," 
continue  to  "  let  down  the  net,"  even  though  "  we  have  toiled  all 
the  night,  and  have  taken  nothing."'*  But  is  it  ever  too  long  a 
time  to  wait  ?  Discouragement  realizes  most  fully  the  blessedness 
of  our  work.  Its  supports  do  not  spring  from  sensible  excitements. 
We  work  "  by  faith,  not  by  sight, "^  not  acted  upon  by  a  temporary 
and  adventitious  impulse,  but  constrained  by  the  love  of  our  unseen 
adorable  Saviour.  Our  failure,  therefore  (as  has  been  well  ob- 
served) should  '  not  be  a  cause  for  relaxation  in  diligence,  or  for 
despondency  in  spirit,  or  for  remission  in  prayer.  Let  it  rather  be 
an  argument  for  renewed  energy,  for  greater  zeal  and  earnestness.'* 
Like  the  ancient  servants  of  God,  let  our  discouragements  enflame 
weeping  tenderness  of  intercession  before  our  God.^  But  let  us  re- 
member, that  prayer  without  exertion  will  subject  us  to  his  reproofs 
— "  Wherefore  criest  thou  unto  me  ?  Get  thee  up ;  wherefore  liest 
thou  upon  thy  face  ?"* 

The  axiom — '  Duties  are  ours— events  are  God's' — is  precisely 
that  mixture  of  Arminianism  and  Calvinism,  which  constitutes  the 
true  Ministerial  habit.  It  is,  however,  a  maxim  for  rest  in  unvary- 
ing effort — not  in  slumbering  supineness.  Philip  Henry  tells  us— 
*  The  more  we  do,  the  more  we  may  do,  in  the  service  of  God.'' 

«  Scott's  Life,  p.  344. 

2  Luke  V.  5.     See  Dr.  Whitby's  valuable  note  on  John  xxi.  6.  3  2  Cor.  v.  7. 

■*  Bishop  of  Winchester,  p.  526.  'To  relinquish  or  intermit  parochial  labour,  because 
it  is  not  attended  with  success,  would  be  terribly  inexcusable.  Labour  on;  co:nmit  the 
matter  to  God;  wait  patiently;  get  a  feeling  of  the  bowels  of  Christ;  and  die,  praying, 
Lord!  pity  the  people.'  Adam's  Private  Thoughts.  'Our  business  is  only  to  'declare 
the  whole  counsel  of  God' — to  live  the  life  of  a  Minister  —and  not  to  cease  praying.  Our 
reward  is  sure;  our  record  is  on  high.'  Venn's  Life,  p.  .380.  '  Not  the  Minister  who  has 
most  success  in  his  preaching  shall  stand  highest  in  the  day  of  the  Lord ;  but  the  Minis- 
ter, whose  eye  has  been  single ;  whose  prayers  have  been  fervent ;  whose  bowels  of  mer- 
cies have  been  yearning  over  "the  ignorant,  and  those  who  are  out  of  the  way;"  and 
who  has  most  readily  sacrificed  his  own  will  and  temporal  interest.  Such  cure  comfortable 
to  Christ;  and  upon  such  he  will  put  the  greatest  honour.'     Ibid.  p.  3G5. 

5  Exod.  xxxii.  19.     Acts  xiv.  14.  xvii.  16.     Lam.  i.  4.     Joel  ii.  17. 

6  Exod.  xiv.  15.     Josh.  vii.  10. 

7  Life,  p.  53.  The  account  of  Rutherford's  personal  diligence  is  a  stimulating  record. 
'  He  was  accustomed  to  rise  every  morning  at  three  o'clock.  The  early  parts  of  the  day 
he  spent  in  prayer,  meditation,  and  study ;  and  the  remainder  of  it  was  devoted  to  his 
more  public  duties;  to  the  visitation  of  the  sick,  the  afflicted,  and  the  dying,  and  to  the 


M 


k 


RECOLLECTIONS.  451 

We  may  perhaps  have  to  guard  against  a  temptation  to  bustling 
activity,  or  a  restlessness  of  mind,  because  our  plans  do  not  ad- 
vance as  we  had  hoped.  But  in  good  health,  and  in  an  equable 
state  of  mind,  as  a  late  dihgent  parochial  Minister  observed — 'I 
am  always  happiest,  when  I  have  most  to  do.''  Let  us  therefore 
satisfy  ourselves,  that  we  are  using  all  the  means,  and  with  all  the 
earnestness,  in  our  power — like  men,  filled  with  what  Lord  Shaftes- 
bury was  pleased  to  call — '  the  heroic  passion  of  saving  souls' — a 
passion,  which  will  not  confine  its  impulse  to  the  pulpit.  Let  us 
enquire  throughout  our  whole  course  of  Ministry— Is  nothing  done 
defectively,  or  in  a  wrong  spirit  ?  Can  we  think  of  nothing  more 
that  might  be  done  ?  Does  "  the  trumpet  give"  either  "  an  uncer- 
tain," or  a  feeble  "sound  ?"'^  What  weekly  provision  is  there  for 
our  flock — for  those  of  them  especially,  who  feel  the  intervals  be- 
tween the  Sabbaths  to  be  long  ?  What  is  there,  that  shews  our 
readiness  to  be  "  out  of  season,"  as  well  as  "in  season,  to  watch  in 
all  things,  to  endure  affliclions,  to  do  the  work  of  an  Evangelist,  to 
make  full  proof  of  our  Ministry  ?"^  Do  our  people  mark,  in  our 
going  in  and  out  before  them  a  daily  renewal  of  our  Ordination 
vow,  without  reservation  for  our  own  ease  and  interest  ?  Are  we 
"  offering  ourselves"  up  joyfully  upon  the  service  of  souls  in  the 
spirit  of  a  sacrifice  7*  Do  we  guard  against  a  prevalent  danger 
of  wasting  our  time  and  strength  upon  matters  of  inferior  moment? 
And  do  we  count  the  day  lost,  when  something  has  not  been  either 
written,  or  said,  or  done,  in  our  Master's  service  ?  The  fisherman, 
when  not  actually  engaged  in  his  employment,  is  mending  his  nets, 
or  more  or  less  exercised  in  preparation  for  his  business.  And  thus 
might  the  intervals  between  our  immediate  work  be  filled  up  with 
the  relaxation  of  study,  conversation,  or  Christian  intercourse,  bear- 
ing directly  at  least,  upon  our  great  object.     '  Indeed'  (as  Bishop 

examination  and  encouragement  in  godliness  of  the  different  families  of  his  congregation.' 
Murray's  Life,  p.  43.  Dr.  Payson's  (of  America)  Memoir  (Seeleys)  gives  a  similar  and 
most  interesting  sketch  of  one,  who  was  ready  to  labour  even  to  faintness  in  his  Master's 
service.  We  read  indeed  of  an  eminent  Minister,  who  "  for  the  work  of  Christ  was  nigh 
unto  death."  (Phil.  h.  30.)  ;  yet  (as  a  general  rule)  we  must  regard  it  as  a  temptation  of 
Satan,  when  a  legal  dread  of  unfaithfulness,  and  the  undisciplined  fervour  of  zeal  incites 
the  servants  of  Christ  to  a  prodigal  expenditure  of  health,  strength,  and  spirits;  thus 
wasting  the  candle  immoderately  while  it  burns,  and  extinguishing  its  light  before  the 
time.  Their  ends  indeed  are  so  sincere,  their  work  so  delightful,  and  their  hearts  so  over- 
flowing, that  the  discovery  is  often  made  too  late  of  the  advantage,  which  the  kingdom  of 
darkness  derives  from  this  premature  removal  of  the  candlestick  from  its  place.  At  the 
same  time  a  chastised  transfusion  of  this  burning  zeal  into  our  temperament  would  prove 
of  essential  service;  and  though  we  would  dissuade  from  that  overstretched  exertion, 
which  in  most  cases  is  a  speedy  suicide;  yet  authentic  records  of  extraordinary  devoted- 
ness  to  the  work  are  eminently  calculated  to  resist  the  encroachments  of  self-indulgence, 
and  to  elevate  our  own  Ministerial  standard. 

1  Methuen's  Life  of  Rev.  R.  P.  Beachcroft.  2  i  Cor.  xiv.  8. 

3  2  Tim.  iv.  2,  5.  *  See  Phil.  ii.  17. 


452  VIEW    OF    THE    CHRISTIAN    MINISTRY  I 

Davenant  justly  remarks)  '  a  good  Minister  is  never  less  at  leisure, 
than  when  he  seems  to  be  so.  Our  people  may  think,  that  we 
have  whole  days  for  ease  and  indulgence,  and  that  we  have  noth- 
ing to  do,  when  we  have  left  the  house  of  God.  But  if  we  are 
what  we  ought  to  be,  the  conflict — I  had  almost  said — the  perpet- 
ual— but  at  least  the  daily  and  diligent — conflict  of  prayer,  medita- 
tion, and  study,  lies  upon  us.'^ 

We  may  indeed  go  through  our  outward  routine  with  respectable 
but  heartless  regularity — sometimes  perhaps  blaming  the  greater 
earnestness,  which  it  would  be  inconvenient  to  imitate.  But  how 
diflferent  is  this  from  "  doing  the  work  of  an  Evangelist,"  which 
alone  "  makes  full  proof  of  our  Ministry  I'"^  How  different  from 
that  self-denying  self-devotedness,  which  spiritualizes  even  our  most 
cursory,  and  much  more  our  stated,  employment ;  which,  instead 
of  waiting  for  favourable  opportunities  (that  from  men's  indisposi- 
tion to  the  Gospel  may  never  occur)  is  endeavouring  to  make 
them  ;  constantly  devising  some  plan  for  the  benefit  of  our  flock  ; 
and  primarily  aiming  to  raise  them  to  a  higher  standard  of  obliga- 
tion and  of  privilege  !  It  is  the  holy,  humble,  and  laborious  exer- 
cise— concentrating  doctrine,  spirit,  example,  intensity  of  interest, 
and  entire  endeavour ;  and  "  striving  therein  according  to  the 
mighty  power"  of  God,^  that  is  the  appointed  instrument  for  the 
fulfilment  of  the  Divine  purposes.  Mr.  Scott  well  observes,  that 
'Satan  prevails  as  much  by  persuading  Ministers  to  sit  still,  or 
merely  to  go  on  in  the  beaten  round,  without  attempting  any  thing 
more,  as  in  any  other  way.*  For  indeed,  present  quaUfications, 
however  great,  can  never  annul  the  "  necessity  laid  upon  us,"  as 
debtors  to  our  flock,  and  as  "  scribes  instructed  unto  the  kingdom 
of  heaven,"  to  acquire  greater  skill,  richer  stores,  and  more  heaven- 
ly unction,  for  its  all-important  engagements.  An  aged  Minister, 
when  exhorted  to  be  more  sparing  of  himself,  once  observed — 
'  When  a  man  has  loitered  the  best  part  of  his  day,  and  the  even- 

1  Dav.  in  Col.  ii.  1.  'I  may  say  to  him  that  snatches  at  the  Ministry,  as  Henry  IV. 
did  to  his  son,  that  hastily  snatched  at  the  crown — '  He  little  knows  what  a  heap  of  cares 
and  toils  he  snatches  at.'  The  labours  of  the  Ministry  will  exhaust  the  very  marrow  from 
your  bones,  hasten  old  age  and  death.'     Life  of  Rev.  J.  Flavel. 

2  2  Tim.  iv.  5. 

3  Col.  i.  29.  Scarcely  one  word  in  our  translation  of  this  verse  seems  to  answer  the 
emphasis  of  the  original,  in  marking  the  apostle's  determined  devotedness  to  his  work — 

— Ko-mio — ayuvi^o/ievoi  —  Kara  rriv  cvcpyciav  aura  —  Ei/fpyH/ifKrji/  tv  t^ioi — cv  SwajiZi — I  la- 
bour even  to  weariness.  I  strive  as  in  a  conflict.  I  struggle  according  to  the  inward 
operation  of  Christ,  working  effectually  in  me  with  great  and  exceeding  power.  It 
seems  (as  Dr.  Hammond  remarks)  as  if  '  all  the  agonistical  phrases  in  use  among  the 
ancient  Grecians  were  culled  out  and  scattered  among  his  Epistles;  fetched  from 
Olympus  to  Zion,  from  Athens  to  Jerusalem;  and  all  little  enough  to  express  the  earnest- 
ness of  the  holy  violence  of  his  soul  in  this  koXos  ayuiv.'  Sermon  entitled.  The  Pastor's 
Motto.  *  Life,  p.  213. 


i 


RECOLLECTIONS.  453 

ing  draws  on,  he  had  need  double  his  strokes.'  And  surely,  all  of 
us — had  we  a  livelier  impression  of  the  near  conclusion  of  our 
work  ;  and  did  we  ponder  its  importance  according  to  the  worth  of 
souls — would  be  more  active  in  discovering,  inventing,  and  improv- 
ing from  time  to  time,  some  fresh  point  of  contact  with  the  souls 
dropping  into  eternity  before  our  eyes — some  new  medium  of  more 
accurate  acquaintance  with  their  individual  condition' — some  closer 
intimacy  with  their  false  refuges — some  nearer  access  to  their  af- 
fections— some  sharper  edge  for  the  piercing  of  their  consciences — 
that  ultimately  the  Saviour  might  be  honoured  and  reign  in  them, 
as  his  redeemed  people.  Many  schemes  might  be  devised  for  the 
purpose,  of  valuable  efficiency,  but  little  outward  display.  As  min- 
isters of  the  Establishment,  ovu"  framework  is  ready  to  hand.  Our 
influence,  as  the  accredited  instructors  of  the  land,  added  to  the  au- 
thority of  our  parochial  oversight,  is  much  to  our  advantage.  But 
how  will  also  our  talents  and  opportunities  increase  the  awful  bal- 
ance at  the  day  of  account,  if  they  be  not  sanctified  to  our  great 
work  !  As  men  specially  consecrated  to  God,  we  must  labour,  as 
if  our  hfe  was  one  continued  moving' on  in  the  course  of  the  Min- 
istry, and  our  sweetest  rest  was  found  in  his  service.  As  a  beloved 
friend  of  the  Writer  once  observed,  (exemplifying  unconsciously 
his  own  character,) — '  The  true  pastor  is  so  devoted  to  his  parish, 
that  his  parish  is  to  him  in  some  sense  the  whole  world.  He 
should  have  no  heart,  as  it  were,  for  any  thing  else.  His  invention, 
and  every  faculty  of  the  mind,  should  always  be  upon  the  stretch 
to  discover  and  execute  means  for  benefitting  his  parish.'  Indeed 
without  this  entire  devotedness  of  mind  and  powers,  how  can  we 
be  said  practically  to  listen  to  the  Divine  message — "  Take  heed 
to  the  Ministry  which  thou  hast  received  in  the  Lord,  that  thou 

fulfil  it  r^ 

1  Dr.  Doddridge  set  down  in  his  memorandum  book  hints,  as  they  occurred  to  him,  of 
what  mitrht  be  done  for  the  good  of  his  congregation.  At  the  close  of  the  year  he  took  a 
large  and  distinct  view  of  its  state,  wrote  some  remarks  upon  it,  and  iaid  down  rules  for 
his  future  conduct  in  his  relation  to  it. — Orton's  Life,  ch.  v.  '  Were  the  Lord  to  make 
me  young  again'  (said  Mr.  Brown  on  his  death-bed),  '  I  think  I  should  study  to  devise 
some  other  means  for  the  gaining  of  souls,  than  those  which  I  have  used,  and  to  prosecute 
them  with  more  activity  than  ever  I  did.' — Life  and  Remains,  p.  287.  '  If  an  angel' 
(says  Cotton  Mather)  'were  in  the  tlesh,  as  I  am,  and  in  such  a  post  as  mine,  what 
methods  would  he  use  to  glorifiy  God!'  One  of  Plato's  qualifications  for  his  disciple — 
(piXoiTOfos — (De  Repub.  Lib.  vi.)  illustrates  the  industry,  interest,  and  labour  of  the  whole 
heart  concentrated  in  the  work  of  God.  '  The  Devil  in  the  last  day  shall  rise  against  us 
in  condemnation,  for  that  he  hath  been  more  careful  to  gain  souls,  than  we  to  save  them.' 
Bernard. 

2  Col.  iv.  17.  See  Chaucer's  picture  of  the  'Poor  Parson  of  a  town;'  (supposed  to 
refer  to  Wickhff)— 


k 


'Wide  was  his  parish,  and  houses  far  asunder; 
But  he  ne  left  nought,  for  ne  rain  ne  thunder; 


454  VIEW    OF    THE    CHRISTIAN    MINISTRY: 

V.  Does  the  Spirit  of  love  characterize  our  Ministrations  ? 
Let  us  enquire  generally^  as  to  our  interest  hi  our  work.  "  Not 
by  constraint"  is  the  spirit  of  our  office  ;  at  least  by  no  other  con- 
straint than  "  the  love  of  Christ."^  Irksome  indeed  must  it  be  to 
him,  who  only  makes  it  subservient  to  his  own  selfish  purpose. 
But  under  Christian  constraint,  our  duty  will  be  our  delight — our 
work  our  wages. '■^  Indeed,  even  under  depressing  circumstances, 
the  obligation  of  standing  up  as  a  witness  for  Christ,  and  the  ex- 
citement to  set  forth  his  excellence  to  sinners,  bring  a  sensible  re- 
freshment to  our  own  souls,  so  that  our  labour  of  love  is  a  most 
blessed  service.  Yet  it  may  be  often  well  to  ask — What  fellowship 
have  we  here  with  the  delight,  which  faithful  servants  of  God  have 
always  experienced  in  their  Master's  work^ — a  delight  strongly  con- 
nected with  its  effectiveness  ?  For  it  has  been  truly  remarked — • 
that  'justice  can  never  be  done  to  an}^  profession,  which  is  pursued 
with  aversion  or  indifference.      Without  loving  his  profession^  no 

In  sickness  and  in  mischief  to  visite, 
The  ferrest  in  his  parish,  moche  and  light 
Upon  his  fete,  and  in  his  hand  a  staff.' 

Prologue  to  Canterbury  Tales. 
Dryden  versified  these  lines  into  more  intelligible  English — 
Wide  was  his  parish ;  not  contracted  close 
In  streets,  but  here  and  there  a  straggling  house ; 
Yet  still  he  was  at  hand,  without  request, 
To  serve  the  sick  or  succour  the  distrest. 
Tempting  on  foot  alone,  without  affright, 
The  danger  of  a  dark,  tempestuous  night. 
>  1  Peter  v.  2,  with  2  Cor.  v.  14. 

2  '  I  may  conscientiously  take  the  wages  for  the  work,  when  I  have  a  distinct  con- 
sciousness, that  I  would  do  the  work  without  the  wages,' — Adam's  Private  Thoughts. 

3  The  expectation  of  solid  happiness  is  thus  held  out  in  our  path — '  A  faithful  Minister 
au^hi  to  be  the  happiest  and  most  cheerful  of  human  beings.' — Bishop  Jebb's  Charge.  '  A 
clergyman  who  has  his  heart  in  his  work,'  (not  only  ought  to  be.  but)  '  is  the  happiest  of 
men.' — Bishop  of  Chester's  Primary  Charge.  Let  us  mark  this  happine.ss  realized  in  per- 
severing self-devotedness — '  I  do  not  wish  for  any  heaven  upon  earth,  besides  that  of 
preaching  the  precious  gospel  of  Jesus  Christ  to  immortal  souls.  I  wish  for  no  service  but 
the  service  of  God,  in  labouring  for  souls  on  earth,  and  to  do  his  will  in  heaven.' — Henry 
Martyn.  '  I  esteem  the  Ministry  the  most  desirable  employment  in  the  world  ;  and  find 
that  delight  in  it,  and  those  advantages  from  it,  which  I  tliink  hardly  any  other  employ- 
ment on  earth  could  give  me.'  Dr.  Doddridge — 'There  is  nothing  out  of  heaven,  next  to 
Christ,  dearer  to  me  than  my  Ministry.'  Rutherford — '  Now  after  near  forty  years' 
preaching  of  Christ,  I  think  I  would  rather  beg  my  bread  all  the  labouring  days  of  the 
week,  for  an  opportunity  of  publishing  the  gospel  on  the  Sabbath,  than  without  such  a 
privilege  to  enjoy  the  richest  possessions  on  earth.'  Brown — '  Were  God  to  present  me' 
(said  this  excellent  man  on  his  death-bed)  '  with  the  dukedom  of  Argyll,  on  the  one  hand, 
and  the  being  a  Minister  of  the  gospel,  with  the  stipend  which  I  have  had,  on  the  other, 
so  pleasant  hath  the  ministry  been  to  me,notwit}istanding  all  my  weakness  and  fears  of  little 
success,  that  I  would  instantly  prefer  the  hist.'  'After  nearly  thirty-five  years' engage- 
ment as  a  Minister  of  the  gospel,  I  can  declare  to  the  honour  of  the  Master  whom  I  serve, 
that  no  moments,  next  to  those  of  private  communion  with  my  God,  are  to  be  compared 
with  those,  in  which  I  am  preparing  to  bring  before  others  the  truths  which  I  have  en- 
joyed myself  Memoirs  of  Rev.  W.  Kingsbury.  '  My  employments,  which  I  have  al- 
waj's  loved,  win  upon  me  with  fresh  charms  every  day.  I  think  the  work  of  a  Minister, 
where  he  can  know  his  people,  the  very  happiest  while  it  is  the  most  anxious,  on  this  side 
heaven.'    Methuen's  Life  of  Beachcroft. 


d 


RECOLLECTIONS.  455 

one  can  become  an  able  and  faithful  Minister  of  the  Gospel  of 
Christ.  But  to  such,  the  love  which  David  had  for  the  priesthood, 
for  its  occupations  and  duties,  will  become  the  hving  principle  of 
conduct.  A  faithful  Minister  will  love  his  profession,  for  the  sake 
of  Him  who  founded  it ;  for  the  sake  of  the  church  and  brethren, 
for  whom  Cln-ist  died  ;  and  for  the  invaluable  advantages,  which  it 
possesses  towards  the  acquisition  of  happiness  here  and  hereafter.'' 
'A  Minister' — observes  a  serious  writer — 'who  dislikes  the  business 
of  his  calling — who  has  not  even  an  ardei\t  love  for  it^  must  lead 
a  very  unpleasant  life.  He  saunters  away  life  in  listlessness  ;  he 
turns  to  his  own  proper  functions  with  reluctance  :  he  toils  through 
them  with  distaste  ;  he  performs  them  ill,  and  is  dissatisfied  with 
himself,  and,  from  this  dissatisfaction,  again  performs  them  worse, 
aiid  is  more  uneasy  in  his  own  feelings  and  reflections.'^  It  is  not 
necessary,  that  he  should  be  distinguished  by  talent,  or  by  ecclesi- 
astical dignity  or  preferment ;  but  that  love  should  be  the  main 
spring  of  his  work  is  of  the  first  moment.^ 

Let  this  enquiry  also  be  more  specific,  with  regard  to  our  love 
to  our  people.  The  exercise  of  this  love  is  one  of  the  most  valua- 
ble IMinisterial  gifts.  It  regards  each  individual  committed  to  our 
charge  in  connection  with  his  capacity  for  the  eternal  happiness  of 
the  gospel — the  infinite  value  of  his  soul — his  perishing  condition 
— the  ransom  found  by  God — and  his  consequent  redemption  by 
the  application  of  this  ransom  to  his  soul.  According  to  our  per- 
ception of  these  important  details  will  be  the  enlargement  of  our 
loving  anxiety  on  his  behalf  This  Pastoral  connection,  in  its  full 
extent  of  interest  and  responsibility,  is,  we  fear,  too  little  considered 
and  felt  among  us.  A  general  concern  on  one  side,  and  a  respect- 
ful regard  on  the  other,  convey  a  very  inadequate  expression  of  the 
sacred  and  affectionate  character  of  this  cementing  bond.*  But  we 
cannot  conceive  of  a  Minister's  usefulness — at  least  of  his  extensive 
usefulness — without  a  cordial  love  to  his  people.      His  powerful 

•  Bishop  Burgess'  Primary  Charge  to  the  Diocese  of  St.  David's,  pp.  23 — 25. 

2  Gerard's  Pastoral  Care,  p.  93.  See  some  excellent  remarks  in  Burnet's  Pastoral  Care, 
chap.  vii. 

3  See  Witsius,  'Do  Vcro  Theologo.' 

*  Bowles  gives  some  judicious  rules  for  the  forming  of  this  interesting  bond.  1.  Kind- 
ness of  speech  and  manners,  Eccl.  x.  xii.  2.  Sympathy  with  the  trials  and  perplexities  of 
our  people.  2  Cor.  xi.  29.  3.  Readiness  to  communicate  to  their  necessities.  Acts  x. 
38.  4.  Condescension  to  their  infirmities.  1  Cor.  ix.  19—22;  x.  33.  5.  Social  habits 
of  intercourse,  tft^/i  a  strict  regard  to  the  main  designs  of  our  office.  Luke  v.  30:  xv.  2,3, 
6.  Watching  against  incidental  occasions  of  irritation.  Further,  to  maintain  this  union, 
he  recommends — 1.  To  avoid,  as  much  as  possible,  worldly  connexion  or  business  with 
our  people,  as  a  fruitful  source  of  contention.  Jer.  xv.  10.  2.  In  the  necessary  inter- 
course of  this  world  with  them,  to  have  a  careful  guard  over  our  own  spirit.  3.  To  bury 
all  remembrance  of  any  ill-natured  speeches  or  injuries,  in  giving  an  ear  or  thought  to 
which,  we  may  broil  ourselves  in  endless  and  most  hurtful  disputes.     Lib.  i.  c.  22. 


k 


456  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

mind  or  fine  imagination  may  command  their  admiration ;  but  love 
is  the  magnet,  that  will  draw  them  to  himself.  Let  him  bear  them 
therefore  upon  his  heart,  as  did  the  High-Priest  on  his  breast- plate.' 
Let  him  live  with  them  as  a  father  with  his  children.  '  Bishops' 
(as  Jerome  reminded  his  friend)  are  '  not  Jjords^  hut  Fathers.^^ 
The  Pastoral  work,  without  the  habitual  influence  of  this  princi- 
ple, is  indeed  a  most  severe  task ;  while  its  privileges  are  either 
wholly  unknown  or  misconceived  ;  and  the  reciprocal  affection  of 
our  people  is  considered  as  a  relic  of  Popish  veneration,  or  the  effect 
of  interested  motives  or  enthusiastic  feelings.  But,  in  truth,  none 
but  those  who  "  watch  for  souls,  as  they  that  must  give  an  ac- 
count," can  know  our  painful  anxiety,  "  until  Christ  be  formed  in 
our  people,  the  hope  of  glory  ;"  or  understand  our  intense  interest 
in  superintending  the  various  stages  of  their  "  growth  unto  the  per- 
fect man."^  They  cannot  be  safely  left  to  grow  up  without  food 
and  instruction,  on  the  strength  of  some  supposed  innate  principle 
of  life.  Nor  do  they  ever  arrive  at  that  state,  which  does  not  re- 
quire our  concentrated  watchfulness  and  care.  They  need  exhor- 
tation, not  only  in  a  careless  and  backshding  state,  but  as  the  ap- 
pointed means  of  maintaining  their  stedfastness,*  and  of  "  going 
on  unto  perfection."  All  the  kindly  offices  of  neighbourly  consider- 
ation are  valuable  '  means  of  endearing  Ministers  to  their  people, 
and  of  opening  a  passage  into  their  hearts  for  spiritual  instruction 

1  Exod.  xxviii.  29.  2  Jer.  ad  Nepot. 

3  The  following  interesting  and  accurate  sketch  will  touch  many  a  chord  of  Ministerial 
sympathy.  '  How  beautiful  and  holy  in  all  its  perfcctness  of  obligation  is  the  spiritual 
connexion,  which  subsists  between  a  faithful  Minister  of  Christ  and  the  flock,  which  he 
is  appointed  to  feed  with  the  pure  word  of  God !  How  many  are  the  methods,  by  which 
that  bond  of  affection  may  be  more  closely  drawn  !  How  various  are  the  ways,  in  which 
a  faithful  and  vigilant  Pastor  may  apply  himself  to  the  conscience  of  men  and  promote 
their  spiritual  welfare;  administering  instruction,  reproof,  consolation;  "becoming  all 
things  to  all  men,  that  he  might  by  all  means  save  some  ;"  always  on  the  watch  for  oppor- 
tunities of  seasonably  interposing  the  great  truths  and  warnings  of  the  gospel;  anxiously 
alive  to  the  symptoms  of  religious  improvement  in  his  flock;  and  looking  at  that,  as  his 
strong  encouragement  and  rich  reward !  Many  an  anxious  care  does  he  experience  for 
the  welfare  of  those,  who  are  endeared  to  him  by  the  sacred  sympathies  of  spiritual  affin- 
ity; many  a  sorrow  for  failures,  in  which  the  world  thinks  he  has  no  interest;  many  a 
joy  also  for  blessings,  which  he  alone  perceives  descending  upon  the  heads  of  those  whom 
he  loves  in  the  Lord.  And  such  a  shepherd  is  not  without  recompence,  even  in  this 
world:  "the  sheep  follow  him,  for  they  know  his  voice."  Such,  my  brethren,  were  the 
Apostles  ;  such  were  the  first  pastors  and  teachers  of  the  church  of  Christ ;  such  have  been 
many  holy  fathers  of  that  church,  who  imbibed  the  true  spirit  of  that  gospel,  which  it  is 
intended  to  uphold  and  propagate ;  and  in  proportion  as  all  its  Ministers,  by  the  aid  of 
that  spirit,  which  is  promised  to  them  as  an  abiding  and  sanctifying  Spirit,  can  assimilate 
themselves  to  that  perfect  model  of  self-devotedness  and  disinterestedness,  of  ardent  zeal 
for  the  salvation  of  mankind,  and  of  singleness  of  intention,  as  preachers  of  the  gospel 
only ;  in  that  proportion  will  they  be  "  burning  and  shining  Ughts"  to  illuminate  and  pu- 
rify the  world;  and  in  that  proportion  will  the  kingdom  of  Christ  on  earth  be  set  forward, 
and  his  great  designs  of  mercy  carried  on  towards  their  accomplishment.'  Bishop  Blem- 
field's  Lectures  on  the  Acts, pp.  114 — 116.  Another  beautiful  sketch  maybe  found  in  the 
Bishop  of  Winchester's  Primary  Charge,  pp.  56 — 58. 

*  See  Part  V.  c.  ii.  sect.  ix. 


d 


k 


RECOLLECTIONS.  457 

of  all  sorts.''  It  will  not  then  be  necessary  for  thcni  to  be  told, 
that  we  love  them.  This  condescension  to  all  their  sympathies — 
this  interest  in  their  trials,  their  comforts,  and  their  families — will 
constrain  them  to  feel  it.  Indeed,  we  hesitate  not  to  say,  that  there 
is  no  feeling  of  the  parent,  with  which  the  experience  of  the  Chris- 
tian Minister  does  not  sympathize.^  Even  needfid  reproof  will  be 
conveyed  iji  parental  language  ;^  and  the  exhortation  of  the  true 
Pastor  will  differ  as  widely  from  mere  official  advice  or  remon- 
strance, as  the  tender  counsel  of  a  loving  father  from  the  accurate 
tuition  of  a  well-principled  instructor.^  If  indeed,  on  looking  round 
upon  our  flock,  we  can  see  no  one,  who,  in  the  language  of  the 
Apostle,  "  owes  to  us  his  soul,"^  we  can  have  no  conception  of  that 
endearing  bond  of  attachment,  that  unites  a  faithful  shepherd  to 
his  deeply  indebted  flock.  But  to  prove  the  existence  of  such  a 
bond  would  be  a  most  superfluous  task.  Every  parochial  visit  re- 
minds the  affectionate  Minister  of  its  happy  influence ;  binding  him 
a  willing  servant  to  his  Divine  Master,  and  to  the  church  for  which 
he  died.« 

Now  let  us  apply  the  Apostle's  description  of  his  own  Ministerial 
feelings  to  ourselves.  His  Epistles  to  the  Philippians  and  Thessa- 
lonians  present  a  most  exciting  picture  of  Pastoral  endearment,  iu 
his  thankfulness  for  his  people,  his  prayers  for  them,  and  delight  in 
them.  Mark  his  continual  "  longings  to  see"  his  different  flocks, 
for  their  mutual  enlargement  and  comfort.  "  Taken  from  them," 
sometimes  "  in  presence,  never  in  heart,"  his  return  to  them  is  the 
subject  of  his  constant  prayers,  in  which  he  entreats  them  to  unite 
with  him.''  Nor  could  he  meanwhile  be  satisfied,  without  sending 
messengers  to  hear  of  their  state  and  progress  ;  as  if  good  tidings 
of  them  were  the  life  of  his  own  life,  and  an  excitement  to  his 

1  Bishop  Gibson's  Directions  to  the  Clergy  of  London. 

2  Ambrose  could  say  to  his  people — '  Non  minus  vos  diligo,  quos  genui  ex  Evangelio, 
quam  si  suscepissem  conjugio.'  De  Offic.  Lib.  i.  c.  5.  The  record  of  this  faithful  Pastor 
is  of  the  same  spirit — Jacere  eum  putes  cum  jacentibus;  lachrymari  cum  lachrymantibus ; 
geniere  cum  gementibus.  Vir  demerdissimus  in  omnemforv\amsetransformavit,  ut  homn- 
ines  diaholi  faucibiis  ereptos  Cltristo  lucrifaceret.  In  the  same  spirit,  the  primitive  Bishop 
Wilson  remarks — '  He  that  considers  himself  as  the  Father  of  the  flock,  will  not  forget, 
with  what  mildness  tenderness,  and  love,  a  Father  treats  his  children.'  Stowell's  Life, 
p.  286. 

3  See  1  Cor.  iv.  14.  4  See  1  Cor.  iv.  15,  16.  ^  Philemon  19. 

6  Rutherford's  Pastoral  Life  furni.shcs  a  beautiful  illustration  of  this  subject.  He  could 
assure  his  flock,  that  they  '  were  the  objects  of  his  tears,  care,  fear,  and  daily  prayers — 
that  he  laboured  among  them  early  and  late' — and  (to  use  his  strong  language)  '  my  wit- 
ness is  above,  that  your  heaven  would  be  two  heavens  to  me,  and  the  salvation  of  you  all 
as  two  salvations  to  me.'  Letters,  part  i.  sect.  2.  They,  in  their  turn,  in  petitioning 
against  his  removal  from  them,  declared,  that  'it  has  pleased  God  so  to  evidence  his  call- 
ing here,  by  his  blessing  on  his  labours  amongst  us ;  the  consequence  whereof  we  find 
to  be  a  mutual  union  of  our  hearts  betwLvt  him  and  us.' — Murray's  Life,  ut  supra,  Appen- 
dix. F. 

7  Rom.  i.  9—13}  xv.  30—32;  1  Thess.  ii.  17. 

58 


458  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

continual  thankfulness.^  He  could  not  forbear  telling  them,  how 
his  "  mouth  was  opened,"  and  "  his  heart  enlarged"  towards  them 
— that  lie  was  looking  with  a  father's  expectations  to  be  "  some- 
what filled  with  their  company" — and  (as  if  a  father's  tenderness 
was  inadequate  to  convey  the  overflow  of  his  heart)  that  he  was 
ready  to  "cherish  them,  as  a  nursing-mother  her  children  ;"  being 
"  affectionately  desirous  to  impart  not  the  Gospel  of  God  only,  but 
also  his  own  soul  to  them."^  His  habit  of  carrying  them  always 
"  in  his  heart,  to  die  and  live  with  them  ;"  his  anxiety  during  his 
imprisonment,  employed  more  on  their  welfare  than  on  his  own 
life ;  nay,  even  his  readiness  to  be  detained  from  the  immediate 
presence  of  his  Redeemer  for  their  sakes  ;  and  the  joy  with  which 
he  anticipated  the  offering'of  his  life  "  upon  the  sacrifice  and  ser- 
vice of  their  faith,"^  are  far  beyond  our  standard  of  Ministerial  sym- 
pathy. He  was  ever  willing,  for  the  more  effectual  attainment  of 
his  object,  to  wave  the  right  of  command  for  the  language  of  en- 
treaty.* His  disinterested  love  forgot  all  personal  injury,  and  all 
occasion  of  resentment,  in  the  grand  object  of  his  people's  restora- 
tion to  the  simphcity  of  the  Gospel.^  Nay,  he  is  willing  to  lose 
their  hearts  for  himself,  if  he  could  but  win  them  to  Christ ;  over- 
coming ungrateful  returns  with  the  continued  overflowing  of  affec- 
tion ;  "  seeking  not  theirs,  but  them  ;  very  gladly  spending  and 
being  spent  for  them,  though  the  more  abundantly  he  loved  them, 
the  less  he  was  loved."*  "  Glad  was  he  even  of  his  own  weakness, 
if  only  they  were  strong,"  having  his  mind  absorbed  with  one  great 
desire — "  their  perfection."''  Whether  or  not  the  Apostle  was  raised 
up  as  a  Pastoral  model  to  his  successors  in  the  Ministry — this  at 
least  is  the  true  spirit  of  the  ofldce,  embodied,  and  moulded  to  real 
life  and  experience.  For  be  it  remembered,  that  this  care,  solicitude, 
and  tenderness  expressed  in  prayers,  tears,  continual  sacrifices  of 
personal  ease  and  indulgence,  and  frequent  exposure  to  imminent 
peril^  were  not  the  effect  of  direct  miracle  or  inspiration,  but  the  ef- 
fusions of  a  heart,  lamenting  over  the  miserable  condition  of  perish- 
ing sinners  ;  yearning  over  his  own  children  in  the  faith  ;  glowing 
with  the  love  of  Christ,  and  filled  with  his  Spirit. 

1  Phil.  ii.  19;  1  Thess.  iii.  1—11. 

2  2  Cor.  vi.  11.     Rom.  xv.  24.     1  Thess.  ii.  7,  8. 

3  2  Cor.  vii.  3;  Col.  ii.  1,  2;  iv.  7,  8 ;  Phil.  i.  21—24;  ii.  17. 

4  Philemon  8,  9.  5  Gal.  iv.  11—15. 

6  2  Cor.  xii.  12 — 15.  '  This  motto  of  an  Apostle  ("  I  seek  not  yours,  but  you")  is  trans- 
mitted to  us  with  his  Apostleship,  to  be  transcribed,  not  into  our  rings  and  seals  of  orders, 
but  into  our  hearts;  there,  if  you  please,  to  be  engraven  with  a  diamond;  set,  as  the 
stones  in  our  ephod,  the  jewels  in  our  breast-plate,  gloriously  legible  to  all  that  behold  us.' 
— Dr.  Hammond's  Pastor's  Motto,  ut  supra. 

1 1bid.  xiii.  9.  8  ibid.  vi.  4,  5 ;  xi.  23—27, 


i 


k 


RECOLLECTIONS.  459 

« 

The  Writer  knows  not  when  he  has  felt  more  sensibly  his  almost 
infinite  distance  from  the  Scriptural  standard  of  obligation,  than  while 
Bketching  out  this  imperfect  outline  of  what  a  Minister  ought  to  be, 
and  what  he  might  he.  For  let  it  not  be  supposed,  that  these  are 
graces  and  duties  peculiar  either  to  the  Apostle  or  the  Apostolic  age. 
They  mark  the  standard,  which  all,  who  have  pledged  themselves 
to  the  sacred  function,  would  do  well  habitually  to  contemplate  ; 
and  the  practical  influence  of  which  constitutes  the  hfe  of  our  Min- 
istrations. '  He  who  has  not  this  solicitous  care  and  Apostolic  ten- 
derness, knows  not  what  it  is  to  be  a  father  and  a  Pastor.'  But 
'  happy  is  that  Pastor,  to  whom  his  life,  his  labours,  his  zeal,  and 
the  testimony  of  liis  conscience,  give  the  just  confidence  to  say, 
that  he  loves  the  flock  of  Christ ;  and  that  he  loves  it  only  for  and 
in  Christ,  only  by  his  charity,  and  in  his  spirit. '^  That  lie  should 
have  a  shepherd's  eye  and  a  shepherd's  heart,  is  equally  important 
for  his  acceptance  with  the  flock  and  with  the  chief  Shepherd. 
The  former  will  often  bear  the  most  repulsive  truths  in  such  a 
spirit  j'^  and  if  the  Pastor  is  not  in  every  one's  mouth,  he  is  at 
least  in  the  hearts  of  the  people  of  his  charge.  The  latter  expects 
to  see  in  him  the  image  of  his  own  tenderness  and  love — "  feeding 
his  flock  like  a  shepherd  ;  gathering  the  lambs  in  his  arms,  and 
carrying  them  in  his  bosom,  and  gently  leading  those  that  are  with 
young. "^ 

But  if  this  love  to  our  people  is  the  spring  of  success,  it  is  equally 
certain,  that  the  principle  of  this  love  to  souls  is  love  to  Him  that 
purchased  them.  Hence  flow  all  our  pains,  patience,  and  care : 
from  the  delight  of  "  spending  and  being  spent"  in  the  service  of 
one  whom  we  supremely  love.  Under  this  constraint  we  cannot  be 
loiterers.  There  are  many  tracks  of  life  before  us  of  far  greater 
temporal  indulgence.  But  the  recollection  comes  with  power — 
"  He  is  worthy,  for  whom  we  should  do  this."  The  awful  immen- 
sity of  our  obligation  enlivens  the  endurance  of  the  Ministerial 
cross,  and  makes  us  feel,  that  all  that  we  have  attempted  scarcely 
expresses  even  the  consciousness  of  our  infinite  debt.  This  love  'is 
the  great  endowment  of  a  shepherd  of  Christ's  flock.'     He  says  not 

1  Quesnel  on  Phil.  ii.  19;  1  Cor.  xvi.  24. 

2  '  Dilige,  et  die  quicquid  volos.'  August,  in  Gal.  vi.  1.  '  Scarce  can  the  harshest  re- 
proofs be  thrown  back,  that  have  upon  them  the  stamp  of  love.' — Leighton  on  1  Peter 
ii.  11.  In  illustration  of  this — a  Minister  of  a  remarkable  spirit  of  love,  sharply  rebuked, 
in  the  presence  of  a  clerical  friend,  a  parishioner  for  gross  misconduct.  The  severity  of 
the  reproof  astonished  his  friend,  who  could  not  help  declaring,  that  in  his  own  case,  with 
one  of  his  people,  he  should  have  expected  an  irreconcilable  breach.  The  answer  was 
the  result  of  Christian  wisdom  and  experience — '  O  my  friend,  when  there  is  love  in  the 
heart,  you  may  say  any  thing.'  See  also  Dwight's  Theology,  Sermons  cliii.  cliv.  and 
Bishop  of  Winchester's  Min.  Cha.  of  Christ,  pp.  396 — 398. 

3  Isaiah  xl.  IJ. 


460  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

to  Peter — '  Art  thou  wise,  or  learned,  or  eloquent  V  but  "  lovest 
thou  me  ?"  "  Then  feed  my  sheep"^ — as  if  he  would  not  trust 
them  with  one  who  did  not  love  him.  And  surely  the  under-shep 
herds  cannot  forget  the  attractive  influence  of  that  thrice-repeated 
comraand,2  enforced  as  it  is  by  the  power  of  his  example,  and  by 
the  constraining  motives  of  his  love.  Our  whole  charge  must  then 
be  our  "  dearly  beloved  and  longed  for ;"  many  of  them  doubtless 
will  be  our  "joy  and  crown  ;"  and  the  prospect  of  meeting  them  as 
such  "  in  the  presence  of  our  Lord  Jesus  Christ,  at  his  "  coming," 
is  an  auxihary  joy  belonging  to  our  anticipation  of  that  glorious 
consummation.^ 

VI.  Do  we  pray  for  our  flock  7  It  is  of  little  use  to  be  devoted 
to  labour  for  our  people,  if  we  are  not  equally  devoted  to  prayer  on 
their  behalf.  God  make  us  Ministers  of  much  prayer  !  For  with- 
out this  devotional  spirit,  we  possess  only  that  negative  existence, 
which  will  eventually  cut  us  off  from  the  Church,  as  an  useless  in- 
cumbrance, instead  of  an  instrument  of  good.  A  Ministry  of  power 
must  be  a  Ministry  of  prayer.  Thus  Moses,  Aaron,  and  Samuel,< 
stood  in  the  gap.  Jeremiah's  intercession  seemed  as  if  it  could  re- 
strain the  execution  of  the  Divine  purposes.^  This  was  the  Apos- 
tle's chief  mode  of  expressing  his  "  longing  after"  his  people,  "  in 
the  bowels  of  Jesus  Christ."  He  seems  as  if  he  never  bowed  his 
knee  before  his  God  without  expressing  his  interest  on  their  behalf.'' 
Could  such  a  spirit  fail  of  "  having  power  with  God,  and  prevail- 
ing ?"  Without  this  prevalency  with  God,  we  can  never  hope  to 
prevail  with  men.  '  The  Minister  of  the  Gospel  should  indeed  be 
as  the  angels  of  God,  going  betwixt  him  and  his  people ;  not  only 
bringing  down  useful  instructions  from  God  to  them,  but  putting 
up  earnest  supphcations  to  God  for  them.  And  without  this,  there 
can  be  little  answer  of  success  in  the  other  ;  little  springing  up  of 
this  seed,  though  Ministers  sow  it  plentifully  in  preaching,  unless 
they  secretly  water  it  with  their  prayers  and  tears.'^ 

1  Leighton  on  1  Peter  v.  2.  '  Christ  might  have  said  to  Peter — If  you  love  me,  fast, 
lie  on  the  naked  ground,  be  in  vsratchings,  defend  the  oppressed,  be  the  father  of  the  or- 
phan, and  the  husband  of  the  vi^idow.  But,  passing  by  all  these — what  does  he  say  1 — 
Feed' my  sheep.'  Chrys.  De  Sacerd.  Lib.  ii.  Comp.  Bowles.  Lib.  iii.  29.  and  Wits,  de  Vero 
Theoloo-o.  It  was  a  high  commendation  of  the  late  Dr.  Gillies  of  Glasgow  from  a  Deist 
'  that^he  believed,  that  he  would  be  glad  to  carry  ajl  mankind  in  his  bosom  to  the  king- 
dom of  heaven.' 

2  John  xxi.  15—17.  »  phil.  iv.  1.     1  Thess.  ii.  19,  20. 
i  Exod.  xxxii.  11,  31.     Numb.  xvi.  46 — 48.     1  Sam.  xii. 

5  See  Jer.  vii.  16.  «  See  Eph.  i.  16.     Phil.  i.  4.     2  Tim.  i.  3. 

7  Leighton  on  1  Peter  v.  10.  Such  prayers  as  Eph.  i.  17—19;  iii.  14 — 19.  Phil.  i. 
9 11.  "Col.  i.  9 — 12,  &c.  are  well  deserving  of  study,  as  models  for  enlarged  and  profit- 
able Ministerial  intercession.  It  was  well  observed  by  an  old  divine,  that  'the  Minis- 
ter, who  is  more  before  his  people  in  public,  than  he  is  before  God  for  them  in  private, 
has  little  reason  to  expect  a  blessing  on  his  labours.'     '  No  man  ever  rose  from  his 


i 


RECOLLECTIONS.  461 

Our  constant  need  of  this  duty  is  most  palpable.  Our  respon- 
sibilities on  behalf  of  our  people  are  great  and  awful.  The  con- 
sciousness of  the  dangers  which  surround  them — the  multitude  of 
eyea  that  are  upon  them — their  helplessness,  discouragements,  and 
perplexities — all  demand  our  remembrance  before  God.  More  af- 
fecting and  stimulating  excitements  may  be  found  in  their  too  fre- 
quent insensibility  to  our  glad  tidings,  and  determined  opposition  to 
their  reception.  And  indeed  here  we  may  ask — Wh}^  do  we  so  sel- 
dom mark  any  signal  displays  of  Almighty  power — any  extended 
awakening  of  souls,  but  because  that  spirit  of  intercession  is  strait- 
ened within  us,  which  is  at  once  the  preparative  and  forerunner  of 
enlarged  success  ?  Why  is  it,  that  our  words — instead  of  bringing 
our  Master's  message  from  heaven — often  seem  to  die  in  our 
mouths,  or  drop  and  die  between  us  and  our  people — that  we 
seldom  speak  as  if  we  hoped  to  prevail — that  we  are  ready  to 
despond  under  protracted  unfruitfulness — but  because  our  secret 
exercises  on  behalf  of  our  people  are  so  cold  and  infrequent  ?  Do 
we  not  complain  of  a  spirit  of  formality  with  our  people  ?  Time 
was,  when  we  worked  together  upon  new  ground,  when  sin 
crouched  under  us,  when  our  machine  from  the  impulse  of  excite- 
ment seemed  to  move  of  itself.  Perhaps  now  the  attendance  ou 
our  lectures  has  fallen  short.  Our  churches  are  less  crowded.  The 
restraints  of  our  early  Ministry  are  worn  out.  Indifference  has 
crept  in.  Even  Christians  have  waxed  cold.  Our  former  plans 
have  lost  their  interest.  The  edge  of  ardour  is  blunted.  But  has 
not  the  main-spring  of  the  machine  been  w'eakened?  Has  not 
pleading  intercession  been  neglected  ?  If  the  emergency  demands 
increase  of  faith,  how  much  better  is  it  to  rejoice  in  the  promised 
strength,  than  indolently  to  mourn  over  the  increase  of  difficulty  ! 
Whatever  variation  of  system  may  be  attempted,  (and  some  occa- 
sional variation  will  be  necessary,)  nothing  will  permanently 
maintain  the  real  interest  among  us,  when  the  excitement  of  nov- 
elty has  subsided,  but  increased  energy  and  faith  in  Ministerial 
prayer.'     Revivals  in  our  congregations  must  be  expected  to  com- 

knecs  after  prapng  for  his  parish,  without  experiencing  an  increase  of  love  for  his  Min- 
isterial work,  and  of  ardour  in  its  prosecution.  He  returns  to  his  flock  with  something 
of  that  holy  light  shed  around  his  head,  which  shone  on  the  face  of  Moses,  after  talkmg 
with  the  Lord  on  the  Mount;  so  that  all  men  may  know  by  the  consistency  of  his  walk 
and  demeanour,  and  the  concentration  of  every  thought  on  the  one  great  and  absorbing 
object— that  he  too  has  been  with  Jesus.'  Bp.  of  Winchester's  Charge,  1837.  Bowles. 
Lib.  i.  22.  ,         ^      , 

1  Dr.  Doddridge  felt  this  so  strongly,  that  it  was  his  custom  to  set  apart  days  ot  pub- 
lic prayer,  when  the  work  of  religion  seemed  to  be  at  a  stand  in  his  congregation.— Orton's 
Life,  ch.  V.  Most  interesting  memorials  are  preserved  of  the  hours  (golden  hours  doubt- 
less for  his  people  as  well  as  for  himself)  which  he  used  to  spend  in  his  vestry,  in  personal 
liumiliation  and  Ministerial  intercession.     lb.  ch.  viii.  sect.  viii. 


^ 


462  VIEW    OF    THE    CHRISTIAN    MINISTRY  : 

mence  with  ourselves.  The  dedining  or  prosperous  state  of  the 
Church  may  be  estimated  by  the  standard  of  our  own  rehgion. 
Larger  suppUcation  for  the  outpouring  of  the  Spirit  would  bring 
increased  power  to  the  lever  of  the  pulpit.  Our  sermons  would  be 
manifestly  sent  down  from  heaven.  Our  word  wo.dd  come  '•'•'with 
much  assurance'^^ — with  immediate  authority — with  a  distinct 
message  from  God.  Such  a  Ministry — connected  with  enlarged 
expectations  of  faith,  a  higher  standard  of  devotedness,  a  richer 
unction  of  spirit — ^would  "add  to  the  Church  daily  such  as  shall 
be  saved. "^     The  Lord  hasten  his  promised  blessing. 

Oh  for  a  due  impression  of  our  vast  responsibihty  in  this  matter!' 
What  is  the  most  Evangelical  Ministry  without  this  heavenly  in- 
fluence, but  battering  tlie  wall  of  China  with  our  breath  ?  What 
avails  any  completeness  of  Ministration,  except  every  atom  that 
forms  this  completeness  be  impregnated  with  Divine  life?  How 
else  can  we  maintain  that  affectionate  self-denying  devotion  to  the 
service  of  our  people,  which  is  one  of  the  master-springs  of  our 
work?  Thus  we  learn  how  to  preach  to  them;  we  endure  their 
discouragements  ;  and  the  spark  or  flame  of  love  is  kept  aUve  un- 
der successive  provocations  and  disappointments.^  Individual  cases, 
whether  of  temptation,  perplexity,  or  obstinacy,  should  be  carried 
with  special  earnestness  and  particularity  "  to  the  throne  of  grace." 
'  Without  the  ability  to  spread  the  cases  of  the  people  before  God  ou 
all  occasions' — Cotton  Mather  tells  his  Pastor  and  Student — 'I 
should  not  judge  you  qualified  for  an  ordination  to  the  pastoral  care 
of  a  flock  among  the  churches  of  God,  but  worthy  to  have  aii 
ANA2I0I;  cried  out  upon  you.'^ 

The  encouragement  to  this  duty  is  full  and  explicit.  It  was 
when  Daniel  was  presenting  supplication  for  his  people,  as  well 
as  for  himself — ^"  tchiles  he  was  speaking"  in  prayef  at  the  be- 
ginning of  his  supplication,  "  the  commandment  came  forth. "^    And 

1  1  Thcss.  i.  5.  2  Acts  ii.  47. 

3  Fleming  mentions  Mr.  Welch — often  in  the  coldest  winter  nights,  found  weeping  on 
the  ground,  in  wrestling  prayer,  for  his  people.  When  his  wife,  pressed  him  for  an 
expl.uiation  of  his  distress — '/  havt — said  he — th&  souls  of  3000  io  answer  for,  while 
I  know  not  how  it  is  loith  many  of  them..'  Fulfilment  of  Scripture,  p.  183.  The  following 
record  of  a  late  excellent  Pastor  is  well  worthy  to  be  preserved — '  So  deeply  concerned 
was  this  good  man  for  the  silvation  of  his  people,  that  he  was  often  heard  by  his  beloved 
partner,  ere  the  morning  light  had  scarcely  appeared,  recounting  the  names  of  those  in- 
scribed upon  his  Christian  list,  and  offering  such  ejaculatory  petitions  in  their  behalf,  as 
their  respective  cases  seemed  to  cill  for.'     Memoir  of  Rev.  T.  Lloyd. 

*  See  Law's  exquisite  portrait  of  Ouranius. — Serious  Call.ch.  xxi.  Comp.  Davenant's 
description  of  Epaphras  in  Col.  iv.  12.  Mr.  Allport's  Translation  with  copious  illustra- 
tive notes,  has  made  this  valuable  exposition  more  fully  the  property  of  the  Church. 

5  Student  and  Pastor,  p.  202.  His  own  ability  in  prayer  was  most  remarkable.  On 
his  days  of  special  intercession,  he  is  stated  to  have  individualized  with  more  or  less 
minuteness  the  case  of  each  member  of  his  church — amounting  to  upwards  of  f  )ur  hun- 
dred persons.     See  his  Life.  ^  Dan.  ix.  IG — 2J. 


d 


■.  RECOLLECTIONS.  463 

if  prayer  was  substituted  for  complaint — if  instead  of  mourning — 

"There  is  none  that  calleth  upon  thy  name" — we  were  to  send  up 

the  cries — "  Oh  that  thou  wouldst  rend  the  heavens,  that  thou 

wouldst  come  down,  that  the  mountains  might  flow  down  at  thy 

presence  !" — our  gracious  Lord  could  not  "  long  be  angry  against 

the   prayer  of  his  people.'"     Surely  in  penitent  returning  to  him, 

and  faithful  waiting  upon  him,  "after  two  days  will  he  revive  us  ; 

on  the   third  day  he  will  raise  us  up,  and  we  shall  live  in  his 
sight."2 

But  constancy  in  this  loork  is  indispensable  to  the  full  receipt  of 
its  blessings.  Well  is  it  for  us,  if  in  the  midst  of  our  discourage- 
ments we  can  appeal  to  our  flock — "  God  forbid  that  I  should  sin 
against  the  Lord  in  ceasing  to  pray  for  you  l"^ — if  our  return  from 
concluding  the  service  of  the  temple  is — not  the  interruption  of  the 
course  of  our  work — ^^but  a  transition  only  to  another  part  of  it — if 
the  seed  just  sown  is  secretly  followed  and  watered  with  prayer. 
But  is  it  with  us,  as  it  was  with  the  Apostle — an  unceasing  em- 
ploymeni — "giving  account  with  joy,"  or  "with  grief;"  as  our 
"  watching  for  the  souls"*  of  our  flock,  has  shown  the  progress  or 
decline  of  the  work  of  God  among  them  ?  The  subjects  of  our 
intercession  should  have  respect  to  the  success  of  the  work  of  God, 
iu  the  awakening,  enlightening,  strengthening,  and  consoling  influ- 
ences of  his  Holy  Spirit ;  to  his  presence  in  our  congregations  (upon 
which — as  we  have  just  observed — not  upon  the  ability  and  fervour 
of  the  Ministrations,  our  efficacy  supremely  depends) ;  to  the  sup- 
ply of  unction,  life,  and  comfort  proportioned  to  the  weakness,  and 
wants,  and  temptation  of  each  of  our  people  :  and  finally  to  the 
general  effusion  of  his  Holy  Spirit  upon  the  Church,  to  consum- 
mate the  glory  of  the  latter  days ;  to  "  establish  the  mountain  of 
the  Lord's  house  in  the  top  of  the  mountains,"  that  "  all  flesh  may 
see  the  salvation  of  God,"  and  the  voice  of  Zion  may  be  heard, 
"lifted  up  with  strength,  saying  unto  the  cities  of  Judah,  Behold 
your  God. "5  This  spirit  of  Ministerial  prayer  is  as  necessary  to 
form  the  character  of  a  Pastor,  as  the  spirit  of  personal  prayer  to 
form  that  of  a  Christian.  Nor  can  there  be  hope  of  acceptance 
for  diligence  in  every  department  of  our  momentous  labour,  unless 
it  be  constantly  cherished.^     Let  us  therefore  exhibit  our  character, 

1  Isaiah  Ixiv.  7,  1,  with  Psalm  Ixxx.  4.  2  Hosea  vi.  2.  3  I  Sam.  xii.  23. 

<  Comp.  1  Thess.  iii.  9,  10.  Rom.  xi.  2,  3.  with  Heb.  xiii.  17.— where  the  Apostle 
is  primarily  referring — not  to  the  solemnity  of  the  final  account — but  to  a  continual  ren- 
dering of  act;ount  to  God  in  the  manner  here  intimated.  See  Owen,  Doddridw,  and 
S'colt  in  lo^o.  The  examples  of  the  disciples  sugf^csts  also  this  most  important  habit  of 
nnderincr  a  daily  account  of  our  Ministry  to  our  Divine  Master.     Mark  vi.  30. 

5  Isaiah  ii.  2;  xl.  5,  9. 

6  '  That  Ministration  of  the  word,  which  is  not  accompanied  with  continual  prayer 


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464  VIEW    OF    THE    CHRISTIAN    MINISTRY  I  • 

as  "  watchmen  set  upon  the  walls,  who  shall  never  hold  their  peace 
day  nor  night ;  giving  our  God  no  rest,  till  he  establish,  and  till  he 
make  Jerusalem  a  praise  in  the  earth."^  The  blessed  influences  of 
this  spirit  of  intercession  upon  our  public  work  will  be  manifest  to 
all  men.  While  habitually  praying  for  our  people,  we  shall  find 
our  people  praying  with  us  and  for  us,  so  that  "  for  the  gift  be- 
stowed upon  us  by  the  means  of  many  persons,  thanks  will  be 
given  by  many  on  our  behalf."^ 

In  fine — let  us  sow  in  faith,  water  the  seed  in  prayer,  wait  for 
the  fruit  in  patience  ;  and  we  shall  reap  in  joy.  We  must  not  ex- 
pect to  advance  per  saltutn  ;  but  "  in  due  season,  we  shall  reap,  if 
we  faint  not^^  Let  us  aim  at  great  things,  but  be  thankful  and 
encouraged  by  '■'  the  day  of  small  things ;"  never  allowing  despon- 
dency ;  quietly  waiting  for  greater  results,  and  expecting  them  in 
the  full  assurance  of  faith  and  hope.  Our  whole  work  is  the  dis- 
play of  Divine  "  strength  made  perfect  in  weakness,"  so  as  to  make 
it  abundantly  manifest,  "  that  the  excellency  of  the  power  is  of  God, 
and  not  of  us."*  Its  obligations  call  the  life  of  faith  into  practical 
exercise,  and  can  only  be  maintained  by  the  daily  habits  of  that 
life.  Its  difficulties — scripturally  viewed — are  "  the  trials  of  faith" — 
operating  as  incentives  to  effort,  and  encouragements  to  perseve- 
rance. This  makes  it  a  means  of  grace  to  our  own  souls,  as  well  as 
a  grand  medium  of  exalting  our  Blessed  Master,  and  building  up 
his  Church.  Its  object  is  no  less  than  to  gather  the  revenue  of 
God's  glory  from  the  world,  to  "  complete  the  number  of  the  elect," 
and  to  prepare  the  Bride  for  her  Husband.^  Its  reconipence  will 
be — a  cross  from  the  world,«  and  a  crown  from  our  Master.''  And 
we  know  but  little  of  the  character,  privilege,  and  glory  of  our  work, 
if  we  look  for  any  other  recompence. 

What  remaineth  then,  but  to  honour  our  great  commission  by  a 
high  standard  and  completeness  of  Ministry— and,  for  the  accom- 
plishment of  its  grand  results,  to  plead  with  that  most  eminent 
servant  of  God — Moses — for  a  more  full  display  of  the  Divine 
power  and  glory  in  the  Church  : — "  Make  us  glad  ACcoRDiNa 

TO  THE    DAYS  WHEREIN    THOU    HAST    AFFLICTED  US,  AND    THE 

for  its  success,  is  not  like  to  have  any  very  great  blessing  to  go  along  with  it.  For  a 
Minister  to  preach  the  word  without  constant  prayer  for  its  success,  is  a  likely  means  to 
cherish  and  strengthen  secret  atheism  in  the  heart,  and  very  unlikely  to  work  holiness 
in  the  lives  of  others.'  Owen  on  Apostacy,  p.  441 — one  of  his  most  searching  and  im- 
portant treatises. 

1  Isaiah  Ixii.  6,  7.  2  2  Cor.  i.  11. 

3  Gal.  vi.  9.     How  wisely  does  the  Apostle  mark  as  the  foremost  sign  of  a  Minister— 
much  ■patience !    2  Cor.  vi.  4. 

4  2  Cor.  xii.  9.  with  iv.  7.  s  Ibid.  xi.  2. 

6  Ibid.  vi.  4—9.  ^  Dan.  xii.  3.    1  Peter  v.  4. 


RECOLLECTIONS.  465 

YEARS  WHEREIN  WE  HAVE  SEEN  EVIL.  LeT  THY  WORK  AP- 
PEAR UNTO  THY  SERVANTS,  AND  THY  GLORY  UNTO  THEIR 
CHILDREN.  Let  THE  BEAUTY  OF  THE  LoRD  OUR  GoD  BE  UPON 
US  ;  AND  ESTABLISH  THOU  THE  WORK  OF  OUR  HANDS  UPON  US  ; 
YEA,  THE  WORK  OF  OUR  HANDS  ESTABLISH  THOU  IT  ."^ 

1  Psalm  xc.  15—17. 

59 


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4 


APPENDIX. 


THE    SUBSTANCE    OF 

AN 

ADDRESS 

HADE    TO    ABOUT    THREE    HUNDRED    AND    FIFTY    OF  THK 

IRISH   CLERGY, 

(after  an  early  breakfast  TOOETHBR^ 

AT  THE   ROTUNDA,   IN  DUBLIN, 

ON  FRIDAY  MORNING,  APRIL  14, 1837  ; 

BEFORE    THE   AI^NUAL   MEETING    OF   THE    HIBERNIAN    AUXUJARr 
CHURCH    MISSIONARY   SOCIETY. 


k 


The  Author  sends  out  this  Address  with  much  reluctance,  and  only 
in  deference  to  the  kind  and  earnest  expression  of  those  who  were  most 
interested  in  it.  He  has  made  a  few  additions,  which  time  did  not  allow 
him  to  give  in  the  delivery  ;  and  he  begs  his  dear  brethren  to  receive  it, 
as  deprecating  all  assumption  of  authority,  and  dictated  only  by  an  affec- 
tionate desire  to  "  stir  up"  his  own  mind  and  theirs,  "  by  way  of  remem- 
brance," upon  a  few  matters  of  primary  importance  to  those,  who  are 
charged  with  the  high  responsibility  of  the  Christian  Ministry. 

Ou)  Newton  Vicarage,  May  3,  1837. 


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ADDRESS. 


Beloved  Fathers  and  Brethren, 

*'I  AM  with  you  in  weakness,  and  in  fear,  and  in  much  trembling."  I 
cannot  but  feel,  that  I  am  standing  before  many,  at  whose  feet  I  should 
most  gladly  sit ;  I  can  only  thank  you  for  the  strengthening  sympathy 
of  your  prayers.  I  have  longed  these  many  years  to  see  you,  not  as 
though  I  could  "  impart  unto  you  any  spiritual  gift  ;"  but  trusting  "  that 
we  might  be  comforted  together  by  our  mutual  faith"  and  love.  And 
now  that  we  are  "  come  together  with  joy  by  the  will  of  God,  may  we 
with  each  other  be  refreshed  !" 

We  have  looked  upon  you  as  a  Church  in  the  fellowship  of  the  suffer- 
ings of  our  common  Lord.  We  have  viewed  you  in  the  consecrated  fur- 
nace, stamped  with  the  special  seal  of  God's  election,'  the  cheering  badge 
of  fatherly  love  f  and  having  "  the  Spirit  of  Glory,  and  of  God  resting 
upon  you."'  We  come,  therefore,  not  to  sympathize  with  your  sorrows, 
but  to  join  in  your  songs  of  praise — "  Thou  causest  men  to  ride  over  our 
heads ;  we  went  through  fire  and  through  water,  and  thou  broughtest  us 
into  a  wealthy  place."* 

Bear  with  me,  however,  dear  brethren,  while  I  bring  before  you  one 
practical  recollection  connected  with  the  Lord's  dispensation  with  you. 
"  The  Refiner  purifies  the  sons  of  Levi,  and  purges  them  as  gold  and 
silver,  that  they  may  offer  unto  the  Lord  an  offering  in  righteousness."* 
We  look  therefore  to  see  in  you  the  shining  of  the  furnace,  the  charac- 
ter of  our  God  visibly  reflected  in  you.  We  look  for  this  manifestation 
mainly  in  the  grand  object  of  your  ministration — the  exaltation  of  Christ. 
This  is  the  object  for  which  we  are  to  live  ;  to  set  up  Christ,  and  none 
beside  him,  before  our  people  ;  Christ  for  us,  the  ground  of  our  faith ; 
Christ  in  us,  the  life  of  our  souls  ;  his  blood  and  righteousness,  the  mat- 
ter of  our  trust ;  his  Spirit,  the  quickening  principle  of  our  souls  ;  Christ, 
«  the  way,  the  truth,  and  the  life  ;"  Christ,  the  refuge  and  consolation, 
the  present  and  eternal  salvation  of  his  people.  Ah !  when  we  look  at 
the  hopes  of  a  fallen  world  centering  in  him,  this  fixes  our  purpose,  not 
to  "  know  anything  but  Jesus  Christ,  and  him  crucified  ;"^  this  gives  to 
us  our  text,  this  furnishes  the  materials  of  our  sermon  ;  this  brings  out 

1  Isaiah  xlviii.  10.  2  Heb.  xii.  6.  ^  1  Peter  iv.  14. 

4  Psalm  Ixvi.  10.  5  Mai.  iii.  3.  «  1  Cor.  ii.  2. 


470  ADDRESS    TO    THE    IRISH    CLERGY. 

the  commanding  truths  of  the  Gospel  before  the  Church,  in  a  more  vivid 
apprehension  of  the  person,  glory,  and  work  of  Christ. 

In  adverting,  however,  to  this  point,  I  would  state  two  features  essen- 
tial  to  a  complete  ministration  of  the  Gospel. 

First,  that  it  should  he  a  continually  advancing  ministration.     Though 
the  whole  substance  of  our  message  is  contained  in  the  single  sentence 
— "  Christ  Jesus  came  into  the  world  to  save  sinners"' — yet  who  does 
not  know  that  in  this  compass  is  included  the  infinite  and  eternal  love  of 
God — "  the  height,  and  depth,  and  length,  and  breadth,  of  that  love  which 
passeth  knowledge  ?"2     If  we  might  be  satisfied  with  having  a  family  of 
little  children,  "  begotten  in  the  Gospel  ;"  instead  of  training  up  young 
men  as  the  strength,  and  fathers  as  the  stay,  of  the  Church  ;  then  it  may 
be  sufficient  to  deal  out  the  'elementary  truths  of  God.     But  if  our  souls 
grow,  our  Ministry  will  grow.    If  we  regard  the  real  welfare  of  our  people, 
we  shall  "  go  on  to  perfection  ;"  in  the  exercise  of  the  work,  "  not  lay- 
ing again  the  foundation,"*  so  as  to  stop  there  ;  but  "  building   up"  our 
people  "  upon  their  most  holy  faith."     We  are  to  "  speak  to  them  the 
wisdom  of  God  in  a  mystery  ;"*  that  they  may  not  only  "  receive  Jesus 
Christ  the  Lord  ;"  but  that  they  may  "  walk  in  him,  rooted  and  built  in 
him,  and  stablished  in  the  faith  j"  adding  to  their  "  faith,  knowledge;" 
"  forgetting  the  things  that  are  behind,  and  reaching  forth,"  in  the  path 
of  heaven,  "  to  the  things  that  are  before."^     This,  my  dear  friends,  I 
feel  to  be  a  matter  of  very  primary  moment.     The  exercise  of  it  must 
lead  us  from  Sabbath  to  Sabbath,  and  from  year  to  year,  to  advance  from 
general  statements  to  more  detailed  and  enlarged  expositions ;  to  descend 
into  a  more  minute  contact  with  the  sympathies  of  God's  people  ;  to  de- 
scribe not  merely  the  person  of  Christ,  but,  as  in  the  book  of  Canticles, 
his  very  feature  ;  as  in  the  Epistle  to  the  Hebrews,  all  the  Office  char- 
acters connected  with  him.     I  cannot  allude  to  this  point  without  the 
deepest  humiliation  before  God.     Often  have  I  been  tempted  to  commit 
the  Ministrations  of  the  last  few  years  (though  I  believe  them  to  be  scrip- 
turally  accurate  in  their  character)  to  the  flames.     But  I  have  felt  the 
preservation  of  so  humbling  a  memorial  of  scanty  knowledge  to  be  useful 
to  me.     I  have  thought  it  also  important  by  this  means  to  mark  continual 
progress,  or  otherwise,  in  thought  and  experience.     I  have   looked  also 
prospectively  to  make   a  valuable  use  of  it  in  future  time,  by  filling  up 
the  mechanism  with  richer  moulding  ;  the  result  of  more  deep  in-wrought 
influence  of  Divine  teaching.     But,  be  that  as  it  may,  the  real  responsi- 
bility  belonging  to  us  is,  not  merely  to  preach,  but  "  to  fulfil  the  word  of 
God  ;"  to  be  going  on  in  a  course  of  expansion  and  enlargement,  "  warn- 
ing every  tnan,  and  teaching  every  man  in  all  wisdom" — not  satisfied 


»  1  Tim.  i.  15.  «  Eph.  iii.  18,  19.  ^  Heb.  vi.  1,  2. 

«  1  Cor.  il  7.  «  Col.  ii.  6,  7 ;  2  Peter  i.  5;  Phil.  iii.  13,  14. 


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ADDRESS    TO    THE    IRISH    CLERGY.  471 

with  the  early  stage  of  the  Christian  life — but  "  that  we  may  present 
every  man  perfect  in  Christ  Jesus."i 

Secondly,  I  would  suggest  the  importance  of  a  complete  ministration  of 
the  Gospel.  This  would  include  three  points,  suited  to  the  complex  char- 
acter of  man.  There  is  doctrine  for  the  head,  experience  for  the  heart, 
practice  for  the  life  and  conversation.  Take  one  or  two  of  these  things 
separately,  and  what  a  poor,  starving,  ineffective  Ministration  it  is! 
What  are  doctrines  without  experience,  but  dry,  abstract  notions  ?  What 
are  they  without  practice,  but  Antinomian  imgodliness  ?  What,  again, 
is  experience  without  doctrine  1  It  is  a  religion  of  feeling ;  a  religion  of 
delusion  ;  fostered  by  excitement,  instead  of  connected  with  principle ; 
a  mere  ignis  fatuus,  instead  of  the  "  light  of  life  ;"  inducing  a  spiritual 
"  confidence  in  the  flesh,"  instead  of  a  "  rejoicing  in  Christ  Jesus."  What 
is  experience  without  practice  ?  It  shows  only  the  power  of  impulse, 
instead  of  permanent  habit,  and  leaves  the  man  the  wretched  victim  of 
his  own  delusions.  Thus,  again,  what  is  practice  without  doctrine,  but 
"  the  body  without  the  spirit,  which  is  dead  ?"  without  experience — mere 
external  formality,  wholly  destitute  of  the  "  joy  and  peace  of  believing 
in  Christ  ?"  We  bring  the  matter  to  a  very  simple  point,  when  we  con- 
nect every  feeling,  and  every  obligation  with  a  continual  contemplation 
of  Christ,  and  an  entire  dependence  on  him,  "  rejoicing  with  joy  un- 
speakable and  full  of  glory,"  that  "  all  our  springs  are  in  him," 

I  am  led  to  dwell  upon  this  point,  because,  so  far  as  my  own  observa- 
tions have  gone,  I  have  uniformly  marked  instability  of  profession  to  be 
combined  with  partial  views  of  Scripture,  a  sort  of  favouritism  of  Scrip- 
ture. Sometimes  it  may  be  doctrines,  or  some  particular  doctrines. 
Sometimes  it  may  be  the  prophetical  parts  of  the  Word — those  parts  that 
give  occasion  to  the  indulgence  of  speculation,  or  which  act  more  direct- 
ly upon  the  imagination,  than  upon  the  conscience  and  the  conduct.  It 
is  very  difficult  to  preserve  a  well-balanced  mind  in  the  reception  or  dis- 
pensation of  the  Gospel.  Where  no  positive  error  is  introduced,  impor- 
tant truths  are  too  often  misplaced,  or  stretched  beyond  their  scriptural 
dimensions.  It  matters  little  which  be  the  favourite  point.  A  partial 
exhibition  must  be  ineffectual.  We  can  never  uphold  a  steadfast  consis- 
tency of  conduct,  except  as  connected  with  a  whole  Christ,  and  a  whole 
revelation  of  God. 

I  add  one  further  responsibility  on  this  point.  We  "  beget  our  chil- 
dren in  the  Gospel ;"  but  we  do  more  ;  we  educate  our  children  in  the 
Gospel,  and  we  must  expect  our  children  to  show  the  character  of  their 
education,  whether  it  be  a  wise  and  sound  ;  or  a  defective,  or  eccentric, 
education.  In  the  former  case,  we  may  expect  them  to  set  out  the 
adorning  of  Christian  perfection  ;  in  the  latter  case  we  shall  observe 
the  absence,  or,  at  least,  the  imperfect  development,  of  some  feature 

»  Col.  i.  25,  28. 


472  ADDRESS    TO    THE    IRISH    CLERGY. 

of  godliness,  if  not  some  spiritual  deformity  in  the  profession  of  the 
Gospel. 

Does  not  this  view — slight  as  it  is — bring  out  the  practical  conviction, 
that  it  is  no  light  or  trifling  matter  to  preach  the  Gospel  ?  See  how  it 
exercised  all  the  wisdom^ — all  the  energy* — of  the  great  apostle  !  *'  Who 
is  sufficient  for  these  things  ?"^ 

I  cannot  but  hope,  dear  brethren,  that  our  minds  are  deeply  impressed 
with  the  grand  moment  of  this  matter — that  it  does  command  the  best 
feelings  and  the  warmest  glow  of  our  hearts.  But  it  calls  for  much  more 
than  this.  It  involves  the  responsibility  of  the  cultivation  of  all  our  tal- 
ents, the  enriching  of  our  minds,  the  concentration  of  every  power  of 
man,  the  redemption  and  improvement  of  all  our  time,  to  be  consecrated 
to  this  primary  work.  Those  who  feel  that  less  than  this  entire  all  is 
needed — that  preparation,  and  thought,  and  exercise  are  matters  of  small 
concern,  have  never  realized  those  views  of  the  sacred  office,  which 
(speaking  for  myself)  I  desire  daily  to  impress  more  vividly  upon  my 
own  mind. 

There  is  often  much  delusive  misconception  on  this  point,  arising  from 
natural  causes.  Fluency  of  utterance,  for  example,  stands  with  some 
ministers  as  a  welcome  and  indolent  substitute  for  more  laborious  work. 
This,  indeed,  when  it  opens  the  communication  with  a  well-stored  mind, 
is  a  most  valuable  gift.  But,  apart  from  this  resource,  it  is  a  most  seri- 
ous evil  to  the  individual,  and  a  starving  injury  to  the  Church.  It  leads 
to  the  habit  of  saying  a  great  deal,  when  we  have  very  little  to  say.  It 
leads  us  to  mistake  a  flow  of  words  for  solid  instruction.  It  exhibits  a 
library  of  duplicates,  instead  of  a  well-assorted  stock  of  theology,  or  an 
ill-furnished  house,  crammed  with  a  multitude  of  articles,  but  most  of 
them  of  the  same  kind.  Now  the  results  can  obviously  never  stretch 
beyond  a  little  temporary  interest  and  excitement,  while  there  is  nothing 
here  of  permanent  edification  to  feed  the  Church  of  God.  An  eminent 
minister  relinquished  for  a  while  the  practice  of  extempore  preaching, 
because  he  often  detected  himself  to  be  speaking  without  thought,  know- 
ledo-e,  experience,  or  judgment  ;^  and  though  I  do  not  see  it  necessary 
to  follow  his  example,  yet  the  spirit  of  it  is  greatly  to  be  cherished.  My 
heart  trembles  under  the  recollection,  that  the  mischief  of  one  crude 
sentence  in  the  pulpit  may  spread  throughout  eternity.  What  is  deliv- 
ered, therefore,  as  from  the  mouth  of  God,  needs  to  be  weighed  and  ex- 
amined with  the  most  deep  and  considerate  study.  As  to  myself,  I  con- 
fess that  I  should  as  soon  think  of  building  an  house  from  the  result  of 
my  own  unassisted  labour,  or  a  navy  from  the  oaks  of  my  own  planting, 
as  of  furnishing  myself  for  the  diversified  cases  of  my  people  without  any 
enlargement  of  my  own  resources,  and  without  a  well-digested  use  of 


'  Col.  i.  28.  2  Ibid.  29. 

3  2  Cor.  ii.  16.  <  Life  of  Rev.  T.  Thomason,  p.  169. 


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ADDRESS    TO    THE    IRISH   CLERGY.  473 

them  in  previous  preparation  and  study.  "  How,"  asks  an  old  writer, 
"  can  the  people  grow,  if  the  minister  does  not  grow — and  how  can  the 
minister  grow  without  study — if  he  does  not  daily  drink  in  more  than  he 
pours  out  ?  If  the  nurse  does  not  feed,  and  that  more  than  another,  she 
will  soon  bring  both  herself  and  her  child  into  a  consumption.'"  As, 
therefore,  we  would  not  have  the  souls  that  are  hanging  upon  our  breasts 
languish  for  want  of  nourishment,  and  ourselves  faint  in  the  work,  let 
us  endeavour  to  recruit  ourselves  for  the  expenditure  laid  upon  us.  The 
distinguishing  mark  of  "  the  pastor  according  to  God's  own  heart"  is, 
that  he  "  shall  feed  his  people  with  knowledge  and  understanding. "** 
The  "  scribe  well-instructed  unto  the  kingdom  of  heaven"  has  a  "  store- 
house," from  whence  he  "  brings  out  things  new  and  old."^  I  would, 
therefore,  that  we  might  bind  it  as  a  responsibility  resting  upon  us  all, 
to  study  and  pray,  to  pray  and  study  again  ;  to  labour  and  work  ;  to 
concentrate  mind,  as  well  as  heart  and  soul,  in  our  great  and  gloi'ious 
object — saving  souls — feeding  souls— winning  souls,  and  rearing  families 
for  heaven.  In  this  way  only  I  hope  to  estaTjlish  my  people  solidly  in 
the  ways  of  heaven,  and  to  anticipate  a  joyous  meeting  with  them  in  the 
presence  of  our  God. 

But  we  come  now  to  an  obvious  inquiry — Whence  are  the  necessary 
stores  for  our  work  to  be  obtained  ?  And  here,  of  course,  we  first  of  all 
have  recourse  to  the  sacred  Book.  This  is  indeed  the  liber  sacerdotalis, 
to  which  we  may  well  apply  the  rule  of  the  ancient  critic — Nocturnd  ver- 
sate  manu,  versate  diurna.  This  is  our  grand  material  for  solidity,  so- 
briety, clearness  of  adaptation.  No  study  is  so  enriching  as  the  deep, 
diligent,  accurate,  and  meditative  study  of  the  Word  of  God.  All  other 
studies — be  they  ever  so  valuable  in  themselves — are  utterly  unfruitful  to 
us,  if  this  book,  with  all  its  rich  unction  and  Divine  influence,  be  not  the 
ground,  substance,  and  foundation  of  all.  But  oh !  how  barren  is  even 
this  Book  of  God,  if  it  be  not  read  and  studied  on  our  knees !  How 
utterly  uninstructive  it  is  to  us,  except  as  we  are  living  in  fellowship  with 
our  Lord  and  Saviour !  It  is  only  when  we  are  walking  with  him,  and 
he  with  us,  "  opening  to  us  the  Scriptures,"  that  "our  hearts  burn  within 
us."*  But  on  this  point,  I  would  observe,  that  it  is  no  trifling  matter  to 
sit  down  to  the  study  of  this  holy  volume.  Much  time  is  frittered  away, 
even  in  Scriptural  reading.  I  feel  deeply  the  value  of  this  rule — "  Let  the 
Word  of  Christ  divell  in  you  richly  in  all  wisdom'''"^ — as  directing  to 
a  profitable  study  of  the  Word.  In  the  neglect  of  this  rule,  I  have  known 
sermons  full  of  scripture,  yet  most  unedifying.  The  sacred  treasury  was 
largely  drawn  upon  ;  but  they  were  "  profitable"  neither  "  for  doctrine,  nor 
for  reproof,  nor  for  correction,  nor  for  instruction  in  righteousness."  The 
power  of  the  Word  depends  not  upon  its  careless  and  promiscuous  use, 

1  Gurnal.  2  Jer.  iii.  15.  ^  Matt.  xiii.  52. 

4  Luke  xxiv.  32.  5  Col.  iii.  16. 

60 


474  ADDRESS    TO    THE    IRISH    CLERGY. 

but  upon  its  suitable  and  practicable  application.  I  would  advert  especially 
to  the  study  of  the  Apostolical  epistles,  as  forming  the  moulding  and  full 
character  of  our  ministry.  The  epistle  to  the  Romans  marks  a  complete 
and  connected  ministry  ;  to  the  Galatians,  a  controversial  ministry  ;  to  the 
Thessalonians,  a  loving  ministry  ;  to  the  Hebrews,  an  advancing  ministry, 
well  balanced  between  the  awful  and  enlivening  views  of  the  Gospel ;  the 
epistle  of  James,  a  practical  ministry ;  the  epistle  of  John,  a  searching 
ministry  to  professors,  shewing  the  different  features  of  heart-religion, 
grounded  upon  the  grand  doctrines,  and  connected  with  the  high  privileges 
of  the  Gospel ;  the  epistle  to  the  Corinthians  will  throw  frequent  light 
upon  the  treatment  upon  many  cases  of  casuistry  in  our  parochial  ministry, 
dealing  with  backsliders  or  conceited  professors.  The  Ministerial  epistles 
I  need  scarcely  commend  to  nfiost  careful  and  constant  meditation.  In  thus 
marking  out  some  parts  of  the  sacred  volume,  I  would,  however,  add 
my  deep  conviction  of  the  need  of  a  diligent  experimental  study  of  the 
ivhole  Book,  in  order  to  "  make  full  proof  of  our  ministry,"  and  to  main- 
tain and  strengthen  the  life  of  God  in  our  own  souls. 

I  trust  that  I  shall  not  be  supposed  to  derogate  from  the  entire  suf- 
ficiency of  the  Word  of  God,  if  I  inculcate  the  high  importance,  to  the 
extent  of  our  opportunity,  of  pursuing  a  course  of  sound  theological 
reading.  I  feel  that,  in  so  doing,  I  am  only  admiring  that  "  manifold  wis- 
dom of  God,"  by  which  he  hath  made  man  a  helper  to  his  fellow-man. 
I  feel  that  part  of  the  delightful  privilege  of  "  the  communion  of  saints," 
is  the  fellowship  with  that  world  of  valuable  Christian  mind  which  is 
embodied  in  the  writings  of  the  servants  of  God — a  fellowship  that  extends 
to  generations  long  since  past.  For,  though  "  dead,  they  yet  speak"  with 
us,  and  we  commune  with  them.  I  feel  that  our  store  is  increased  ;  our 
conceptions  obtain  an  enlargement,  a  simplicity,  a  more  vivid  power  of 
interest  and  attraction,  by  the  help  we  receive  one  from  another  in  a  sim- 
ple dependence  on  God,  a  careful  distrust  of  man,  and  in  the  habit  of  the 
soul  to  "  try  every  spirit"  by  the  infallible  standard. 

I  would  not  burden  your  minds  upon  this  subject.  I  would  only  sug- 
gest the  importance  of  an  acquaintance  with  the  writings  of  our  Reform- 
ers which  are  now  placed  within  the  reach  of  most  of  us.'  The  foun- 
dations of  our  Church  should  be  carefully  examined  in  Hooker's  invalu- 
able work.  The  Popish  controversy  may  be  carefully  studied  in  the 
Disputations  of  the  Grand  Confessors  given  in  full  by  our  great  Martyr- 
ologist.2  Sound  theology  will  be  always  brought  out  in  the  works  of 
your  own  Usher,  Downham,  and  Hopkins  ;  not  to  speak  of  Bishops  Hall 
and  Reynolds  in  our  Church,  and  the  writings  of  Owen,  Charnock,  Fla- 
vel,  and  Howe,  in  the  Puritan  school.     The  field  of  prophecy  may  be 

1  We  are  happy  to  observe  that  select  portions  are  now  publishing  by  the  Society  for 
Promoting  Christian  Knowledge ;  and  the  writings  themselves  more  fully  by  the  Parker 
Society  (1844). 

2  See  especially  the  valuable  Edition  of  Foxe  published  by  Messrs.  Seeley  and  BurnsiJe. 


A 


k 


ADDRESS    TO    THE    IRISH    CLERGY.  475 

traversed  with  the  light  of  the  profound  and  pious  Made — with  the  ac- 
curate information  of  Bishop  Newton  ;  adding  much  that  is  intrinsically 
valuable — though  mixed  with  a  portion  of  doubtful  hypothesis — in  the 
elaborate  interpreters  of  the  present  day — Faber,  Cuninghame,  &c.  &c. 
I  would  observe,  in  general,  that  the  neglect  of  the  Apostolical  rule — 
"  Give  attendance  to  reading" — has  often  stamped  the  mark  of  unprof- 
itableness upon  minds  of  considerable  power ;  while  we  have  often  pow- 
ers of  a  more  limited  range  concentrated  by  habits  of  application,  so  as 
to  bring  forth  valuable  stores  for  the  enriching  of  the  Church  of  God.  I 
would  observe,  also,  the  imprudence  of  neglecting  the  responsibility  of 
this  work.  The  man  who  is  living  upon  his  capital  without  increasing 
it,  is  plainly  on  the  high  road  to  bankruptcy.  The  demands  that  are  dai- 
ly made  upon  us  for  knowledge  and  wisdom,  to  direct  and  to  control,  to 
establish  and  to  uphold,  to  comfort,  reprove,  exhort,  are  drawing  upon 
our  present  resources,  and  call  for  increasing  supplies  to  be  poured  in  to 
meet  the  prospective  and  increasing  exigencies.  It  is  also  a  weighty  con- 
cern to  keep  pace  with  the  improving  knowledge  of  the  day.  Any  fail- 
ure here  will  be  quickly  discernible,  and  will  greatly  diminish  one  main 
instrument  of  influence  with  our  people  ;  in  the  lack  of  which,  '  knowl- 
edge will  be  power'  of  the  most  frightful  character  and  threatening 
evil. 

But  in  speaking  of  the  importance  of  study,  we  obviously  allude — not 
to  the  posture  of  study,  or  to  the  time  given  to  it,  but  to  the  steady  and 
fixed  habit  of  mind.  We  can  conceive  of  sitting  at  the  study-table  with- 
out thought ;  or  with  our  thoughts  "  wandering  to  the  ends  of  the  earth," 
for  want  of  the  power  or  habit  of  concentrating  them.  The  time  of  study 
is  often  frittered  away  in  preparing  for  study ;  while  indolence  chains 
down  every  decided  effort  of  application,  and  vagrancy  equally  repels 
every  successful  attempt  to  direct  it  to  any  useful  purpose.  This  re- 
minds us  of  the  high  value  of  intellectual  habits,  as  the  medium  of  an 
effective  communication  of  truth.  In  this  view,  I  have  thought  of  rec- 
ommending to  my  brethren  a  small  work,  perhaps  uninviting  in  its  char- 
acter, but  full  of  principles  of  active  usefulness — Lockers  Essay  on  the 
Conduct  of  the  Understanding — or,  if  I  could  relieve  the  unexercised 
mind  from  the  dryness  of  this  book,  I  would  advert  to  Watts''s  Improve- 
ment of  the  Mind,  in  which,  in  the  judgment  of  Dr.  Johnson,  its  princi- 
ples are  ramified  and  brought  out  with  a  glow  of  illustration  more  suited 
to  Irish  minds.  I  remember  when  I  was  a  child,  one  who  knew  me  best, 
and  saw  prospectively  what  would  be  the  needed  discipline  of  my  mind, 
put  this  book  into  my  hands.  And  I  never  expect  to  live  so  old,  or  to 
attain  such  maturity  in  judgment,  as  not  to  be  able  to  derive  new  and  in- 
creasing benefit  from  the  perusal  of  this  inestimable  book.  I  feel  more 
deeply  as  I  advance  in  my  ministry,  the  importance  of  disciplining  the 
mind  to  exercises  of  connected  thinking,  as  strengthening  the  habit  of 


476  ADDRESS    TO    THE    IRISH    CLERGY. 

meditation  upon  the  Word  of  God,  and  thus  enriching  the  inner  man  with 
far  deeper  and  more  profitable  interest  in  these  "  treasures  of  wisdom 
and  knowledge  hid,"  in  the  sacred  store-house.  Some  of  us,  I  fear,  have 
little  conception  of  the  personal  loss  from  this  neglect.  For  what  em- 
ployment can  be  conceived  so  rich  in  privilege  and  so  fruitful  in  blessing, 
as  a  combined  intellectual  and  spiritual  exercise  on  the  deepest  book  in 
the  universe  !  Here  is  a  field  at  once,  for  the  expansion  of  the  most 
splendid  intellect,  and  for  the  warmth  of  the  most  glowing  heart.  In 
this  spirit  our  Ministry  will  combine,  what  ought  never  to  be  separated 
— instruction  with  impression. 

It  is  probable,  that  my  dear  younger  brethren  may  feel  difficulty  in 
persevering  study.  I  will  for  a  moment  advert  to  a  natural,  and  prob- 
ably not  very  infrequent  way,  in  which  this  difficulty  presents  itself. 
We  have  been  led,  we  will  suppose,  to  choose  a  text  for  our  Sabbath 
Ministration.  Upon  a  slight  consideration  it  does  not  answer  our  an- 
ticipations— or,  in  other  words,  it  requires  more  labour  and  activity  of 
mind  than  we  are  at  the  moment  disposed  to  give  it.  Hence,  before  the 
close  of  the  week,  a  change  of  text  and  subject  is  acted  upon — something 
that  presents  a  richer  surface  and  a  more  easy  treatment.  Now,  I  con- 
ceive this  habit  is  to  be  watched  and  checked  with  the  most  determined 
resistance.  The  Scripture  selected — as  a  Minister  ought  to  select  it,  as 
the  result  of  prayer — should  be  considered  God's  text — not  ours — God's 
appointed  means  of  feeding  our  people  on  the  next  Sabbath.  If  the  ma- 
terials of  this  text  are  not  readily  producible,  it  only  proves  that  the 
"  iron  of  our  spade"  is  somewhat  "  blunt."  But  the  Scripture  rule  is — 
not  to  lay  aside  the  spade,  but  to  "put  forth  more  strength."'  Never 
shall  we  fail  in  this,  or  in  any  other  exigency  in  the  minute  detail  of  our 
work.  When  shall  we  come  to  the  throne  of  grace,  and  not  "  find  grace 
to  help  in  time  of  need  ?"  Shall  we  ever  go  to  our  Master's  feet,  and 
seek  his  Divine  light  and  counsel  in  vain  ?  And  when  we  have  gone 
jirsi  to  him,  and  found  some  light  reflected  upon  our  textual  difficulty, 
we  may  go  next  to  our  people,  and  break  up  the  groundwork  in  a  simple 
application  to  a  few  suitable  cases.  And  how  will  our  wonder  kindle 
in  the  view  of  the  richness  of  the  soil  now  laid  open — so  full  of  matter — 
so  full  of  mind — and  that  mind,  the  mind  of  God !  Whereas,  on  the 
other  hand,  the  indulgence  of  this  changeable  spirit  makes  serious  inroad 
into  the  habit  of  mental  perseverance — one  of  the  most  valuable  ministe- 
rial habits,  for  the  establishment  of  our  own  souls,  and  of  the  tempera- 
ment of  our  ministry. 2 

1  Ecclcs.  X.  10. 

2  We  oxtract  the  followincr  notice  from  the  Diary  of  an  excellent  foreign  Minister, 
lately  published — '  I  find  that  I  always  go  on  best  in  the  business,  when  I  keep  close  to 
the  first  text  or  truth,  which  the  Lord  makes  important  to  me.  This  is  at  the  time  as  it 
were  only  as  a  small  lighted  taper  which  beams  into  my  heart,  and  commonly  soon  dis- 
appears. But  if  I  take  care  not  to  let  it  go,  but  meditate  it  thoroughly  as  a  word  sent 
from  God,  and  do  not  care  for  the  dryness  and  obscurity  which  re-appears,  then  I  easily 


r 

A 


k 


ADDRESS    TO   THE    IRISH    CLERGY.  477 

In  concluding  these  remarks  upon  pulpit  considerations,  a  brother  tells 
me,  that  he  has  found  himself  greatly  encouraged,  when  he  has  made 
little  or  no  preparation,  and  on  the  other  hand  much  straitened,  when  he 
has  been  diligent  in  this  exercise.  The  natural  inference  therefore  to 
his  own  mind  is,  that  it  is  better  to  make  no  preparation  at  all.  Now 
this  is  indeed  judging  by  feeling  and  sense,  instead  of  by  the  standard  of 
the  Word  of  God.  We  are  to  "  walk  by  faith."  Faith  is  an  active 
principle  of  diligence.  As  concerns  ourselves — "  the  soul  of  the  diligent 
is  made  fat."'  As  concerns  our  people — "  the  hand  of  the  diligent  ma- 
keth  rich. "2  Without  diligence  therefore,  we  shall  impoverish  both  our- 
selves and  our  flock.  Again — God  is  a  God  of  means  ;  we  trust  God, 
therefore,  in  the  use  of  means ;  and  we  tempt  him  in  the  neglect  of 
means.  To  judge  of  the  results  of  our  work  by  uncertain  impressions 
upon  our  minds  and  feelings,  would  be  a  lamentable  proof  of  misconception 
and  self-delusion.  And  I  confess  in  plain  words  my  own  coaviction,  that 
habitually  to  neglect  a  careful  preparation  for  my  work,  is  to  insult  both 
my  God  and  my  people  ;  my  God,  by  serving  him  with  "  that  which  hath 
cost  me  nothing" — my  people,  by  treating  them  always  as  children,  and 
stunting  their  "  growth  in  grace,  and  in  the  knowledge  of  their  Lord  and 
Saviour."  I  would  add,  however,  that  in  all  that  has  been  thrown  out 
— I  suppose  the  mind  to  be  in  a  spiritual  habit  and  atmosphere  ;  else, 
while  chalking  out  the  work  with  accuracy  of  judgment,  the  vital  prin- 
ciple  may  be  paralyzed,  and  the  healthful  glow  evaporate  in  the  intel- 
lectual process.  We  cannot  make  unctional  and  edifying  sermons, 
while  the  heart  is  slumbering,  or  diverted  fi"om  its  main  and  single  ob- 
ject. 

Let  me  briefly  allude  to  some  of  the  serious  evils  resulting  from  the 
want  of  a  well-disciplined  mind  in  the  Ministrations  of  God.  I  will  hint 
at  a  crude  exposition  of  Scripture.  Oh  !  there  is  one  responsibility  that 
presses  upon  me  more  heavily  than  all — sitting  down  as  "  an  interpreter," 
with  the  Word  of  God  before  me.  It  would  seem,  from  the  incidental 
allusion  in  the  Book  of  Job,  that  this  is  a  very  difficult  and  rare  charac- 
ter— "  one  of  a  thousand."^  Yes,  indeed,  it  is  a  matter  of  deep  and  anx- 
ious moment  to  expound  the  mind  of  God — not  to  show  what  the  Bible 
may  be  made  to  mean,  but  what  it  was  intended  to  mean — not  to  exer- 
cise imagination,  but  faith,  prayer,  humility,  simplicity,  in  setting  forth 
the  Divine  testimony.  How  often  is  the  undisciplined  mind  indulging 
fancy  and  figures,  instead  of  being  engaged  in  active,  reverent,  self-in- 
structing meditation !  Hence  that  system,  miscalled  spiritualizing  of 
Scripture,  by  which  one  set  of  opinions  is  ingeniously,  but  most  wrongly, 

come  to  the  point.  Whereas,  if  I  begin  to  chantre  my  subject,  and  think  there  is  really 
nothing  at  all  clear,  or  of  concernment  to  me  in  the  one  I  am  engaged  upon ;  and  that  I 
must  get  upon  something  which  is  more  to  the  purpose,  then  I  am  drifted  upon  my  own 
choosing  and  selecting,  and  miss  the  Lord's  aim.'  Memoir  of  Hilman  Rauschenbush — 
an  interesting  piece  of  Biography  (Seeleys)  1844. 

1  Prov.  xiii.  4.  2  ibid.  x.  4.  3  Job  xxxiii.  23. 


478  ADDRESS    TO    THE    IRISH    CLERGY. 

engrafted  upon  another  set,  even  the  most  opposite.  One  rule  may  stand 
in  the  stead  of  all — "  If  any  man  speak,  let  him  speak  as  the  oracles  of 
God."i 

Again,  let  us  illustrate  the  wrong  treatment  of  some  of  the  doctrines 
of  Scripture — as,  for  example,  that  doctrine  of  the  most  exciting  interest 
in  the  Church,  the  Second  Advent.  Oh  !  who  of  us  does  not  know  the 
transcendent  glory  and  joyous  anticipation  connected  with  this  holy  doc- 
trine ?  Every  day  is  cheerless,  that  is  not  illumined  with  the  sunshine 
of  this  grand  consummation.  Every  exercise  of  practical  obligation — 
every  endearment  of  Christian  privilege — every  enlivening  hope  of  the 
Gospel  is  linked  with  this  blessed  coming.  And  yet  how  has  this  doctrine 
been  marred  by  the  subtlety  of  the  enemy,  acting  upon  the  undisciplined 
mind  and  imagination  of  man  !  So  that  the  bond  of  union  has  become 
an  occasion  of  discord  ;  and  ~ "  brethren  are  grudging  one  against  an- 
other," in  the  profession  that  "  the  coming  of  the  Lord  draweth  nigh  ?"* 
The  proselyte  of  a  lively  fancy  pencils  the  circumstantials  of  the  day, 
as  if  from  the  truth  of  God.  The  calculating  mind  finds  the  dates  as 
decisive  as  Daniel's  weeks.  The  mind  of  active  interest  concentrates 
all  upon  the  mode, — whether  it  is  to  be  a  spiritual  or  a  personal  reign  : 
or  the  time — whether  a  pria-millennarian  or  post-millennarian  advent. 
These  points,  I  fully  admit,  have  their  relative  importance.  Nothing 
can  be  unimportant  connected  with  this  event.  But  I  strongly  feel  that 
they  have  engrossed  an  absorbing  interest — that  by  a  disproportionate 
stress  upon  the  circumstantials,  the  spiritual  contemplation  of  the  glory 
of  the  event  has  been  in  some  measure  overlooked  ;  that  too  much  dog- 
matism has  been  exercised  upon  non-essential  points — too  little  discrim- 
ination has  been  shown  in  marking  the  matter  of  forbearance,  and  the 
matter  of  faith.  Thus  the  pure  and  practical  influence  of  the  doctrine 
has  been  diverted  into  a  speculative  channel.  Curiosity  has  been  fed, 
instead  of  faith  and  love,  to  the  great  injury  of  the  Church.  Let  it  be 
considered,  that  the  real  power  of  ihis  great  doctrine  flows,  not  from  its 
appurtenances,  but  from  the  believing  apprehension  of  the  event  itself. 
Much  care  is  needed,  lest,  in  resting  upon  uncertain  calculations,  we 
loosen,  our  foundation  from  the  simple  resting  upon  the  testimony  of  God. 
The  early  Christians  realized  the  nearness  of  the  event  even  in  the  dis- 
tant horizon,  and  that  in  the  most  safe  and  simple  assurance.  "  Faith," 
was  to  them  "  the  substance  of  things  hoped  for,  and  the  evidence  of 
things  not  seen."^  This  faith  sees,  as  with  the  eye  of  God,  "  with  whom 
a  thousand  years  are  as  one  day."  In  the  same  faith  we  rejoice,  that 
"now  is  our  salvation  nearer  than  when  we  believed,"^  and,  in  the  pos- 
ture of  constant  readiness  and  "  lively  hope,"  we  are  loosed  from  earth; 
we  have  "  our  conversation  in  heaven,  from  whence  we  look  for  the  Sa- 
viour,  the  Lord  Jesus  !"^ 


» 1  Peter  iv.  11,      2  James  v.  9.        3  Heb.  xi.  1.        i  Phil.  iii.  20.        5  Rom.  xiiL  IL 


A 


ADDRESS    TO    THE    IRISH    CLERGY.  479 

Allow  me  to  close  with  two  or  three  practical  recollections,  which  I 
pray  God  may  enable  me  to  apply  to  myself.  There  is  no  one  amon<y 
you  that  needs  a  word  from  God  more  than  I  do  ;  and  I  never  could 
stand  up  before  you,  if  I  did  not  look  that  God  would  speak  to  me  the 
word  that  I  am  enabled  to  give  to  you.  Well  then,  my  dear  friends,  let 
us  remember.  The  importance  of  living  in  the  spirit  of  our  Ministry. 
For,  bow  clear  is  it,  that,  if  we  are  living  in  this  spirit,  we  must  grow  in 
grace,  and  in  the  knowledge  of  Christ !  Our  work  is  to  study  Christ,  in 
order  that  we  may  preach  Christ.  And,  "  beholding,  as  in  a  glass,  the 
glory  of  the  Lord,  we  are  changed  into  the  same  image,  from  glory  to 
glory."'  If,  therefore,  we  are  at  a  stand-still  in  our  Ministry — if  our 
statements  are  not  marked  by  increasing  fulness  and  unction,  I  fear  that 
there  is  a  neglect  of  the  study  of  Christ ;  because  we  can  never  study 
him  without  having  the  moulding  of  his  Spirit  in  our  souls,  and  commu- 
nicating a  rich  mould  upon  our  Ministrations.  In  the  spirit  of  our  work 
we  should  be  like  Moses,  going  up  to  God  ;  receiving  our  message  afresh 
from  Him ;  and  then,  surely,  when  we  stand  up  before  our  people,  our 
faces  would  shine  before  them.  Receiving  much  from  God,  we  should 
impart  more  and  more  to  our  people,  and  thus  we  should  grow  and  re- 
joice  together.  This  is  not  the  work  of  a  single  Sabbath,  but  of  a  whole 
life  ;  and  happy,  indeed,  is  that  life  spent  under  the  teaching  of  the  Holy 
Spirit ;  learning  to  preach  with  more  unction,  love,  more  full  and  direct 
application  to  our  people.  The  power  of  our  Ministry  is  its  simplicity, 
having  only  one  object,  living  for  this  alone,  subordinating  every  thing 
to  it — Exalt  Christ.  All  our  privilege,  dignity,  happiness,  centre  here. 
This  is  the  object  for  which  we  were  separated,  to  which  we  were  con- 
secrated ;  the  work  in  which  we  live,  and  in  which  we  hope  to  "  finish 
our  course  with  joy."  All  our  personal  spirituality,  all  our  ministerial 
effectiveness,  depends,  not  upon  talents,  not  upon  adventitious  endow- 
ments, not  upon  exemplary  diligence  and  conscientiousness,  but  upon 
the  singleness  with  which  we  devote  every  exercise  of  our  mind,  every 
feeling  of  our  heart,  every  pulse  of  our  soul,  to  this  great  object.  A 
Divine  influence  will  always  be  manifested  on  our  character  and  mes- 
sage, only  when  we  are  simply  devoted  to  exalt  our  Master.  But  this 
is  not  pulpit  work,  though  it  ought  to  be  the  work  of  every  pulpit.  It 
must  be  the  exhibition  of  our  characters  before  our  people.  We  must 
be  living  epistles  of  our  Ministry.  Our  people  cannot  understand  our 
pulpit  expositions,  except  as  they  are  explained  by  our  daily  professions  ; 
and  then,  when  they  see  the  reflected  holiness  and  happiness  of  the  Gos- 
pel, what  a  mighty  means  will  it  be  to  draw  them  to  the  Saviour,  and  to 
bring  them  into  union  with  him !  But  this  is  a  spirit  we  cannot  main- 
tain,  except  as  we  are  separate  from  the  world.  And  here,  I  doubt  not, 
you  are  involved  in  special  difficulties.     Obliged  as  you  are,  in  the  ex- 


k 


1  2  Cor.  iii.  18. 


480  ADDRESS    TO   THE    IRISH    CLERGY. 

ercise  of  your  rights  (connected  as  they  ahinost  seem  to  be  with  the  pres- 
ervation of  religion),  to  adhere  to  a  party  ;  what  special  care  and  watch- 
fulness need  you,  to  be  separated  from  the  spirit  of  party  !  As  to  the 
selfish  politics  of  this  world, — "  Let  the  potsherd  strive  with  the  potsherds 
of  the  earth. "i  Our  Master's  message  is, — "  Let  the  dead  bury  their 
dead  ;  but  go  thou,  and  preach  the  kingdom  of  God."'^  Ignorance  of 
this  country  forbids  me  entering  into  detail,  as  to  the  spirit  of  your  pare- 
chial  Ministry,  All  that  I  would  say  is,  that  the  Minister  who  is  most 
full  of  tenderness,  of  yearning  sympathy  for  the  young,  of  affectionate 
confidence,  self-devotedness  to  the  interests  of  his  people,,  is  the  Minister, 
who  will  make  them  one  with  himself,  and  win  them  most  successfully 
to  his  Master. 

I  venture  to  add  the  importance  of  steadily  prosecuting  our  work  upon 
our  own  platform.  One  objeict  of  my  desiring  to  see  you  was,  under  God 
to  link  myself  with  you  in  affectionate,  increasing,  intelligent  attachment 
to  our  own  Church.  If  a  somewhat  different  system  of  discipline  should 
open  a  door  for  Missionary  preaching  to  our  benighted  countrymen,  in 
consistency  with  canonical  obedience  and  Christian  consideration,  I  pray 
God  to  bless  you  a  thousand-fold.  Yet  must  you  expect  your  love  and 
ardency  to  be  disciplined  by  many  painful  trials,  and  much  patient  wait- 
ing upon  God.  "  He  openeth,  and  no  man  shutteth;"^  and  I  doubt  not, 
but  in  diligently  waiting  upon  Him,  many  a  door  that  is  now  closed  will 
be  opened,  and  many  stumbling-blocks  that  now  hinder,  will  be  removed. 
Meanwhile  it  is  yours  to  listen  to  the  word  of  wisdom,  and  the  Word  of 
God — "  He  that  belie veth  will  not  make  haste. "^  Yet  I  cannot  forbear 
reminding  you  of  the  importance  of  due  "  order"  in  a  Christian  Church. 
The  sight  of  this  was  a  matter  of  "joy"  to  the  great  Apostle,  and  with 
good  reason  ;  for  his  own  reflecting  mind  connected  it  with  "  stedfastness 
of  faith  in  Christ."^  I  feel  there  is  great  need  of  caution,  lest  a  relaxa- 
tion of  discipline  should  produce  a  relaxation  of  the  whole  system.  And, 
if  you  have  greater  liberty  than  your  English  brethren,  you  have  so 
much  greater  need  of  watchfulness,  lest  it  degenerate  into  disorder.  I 
would  entreat  you  to  consider  the  importance  of  joining,  with  the  full 
preaching  of  the  Gospel,  the  distinct  principles  of  your  own  Church — in 
the  instruction  of  the  young — in  the  circulation  of  proper  tracts  — and  in 
imbuing  your  strmons  with  the  spirit  and  exposition  of  our  formularies. 
In  the  defect  of  this,  a  generalized  ministry  in  a  country  of  political  tur- 
moil and  hostility  to  the  Church,  may  leave  the  next  generations  unpro- 

>  Isaiah  xlv.  9.  ^  Luke  ix.  60.  3  Rev.  iii.  7. 

4  Isaiah  xxviii.  1.  5  Col.  ii.  5. 

6  I  name  a  few  from  the  new  list  of  the  Christian  Knowledge  Society  :—N«.  51,  "Our 
Protestant  Forefathers;"  No.  71,  "Oxford  Catechism;"  No.  424,  "  Wilks's  Dialogues;" 
No.  448,  "Nicholl's  Sunday-School  Exercises;"  No.  464,  "  Hey's  Authority  of  a  Three 
fold  Ministry ;"  No.  500,  "  The  Church,  the  Nursing  Mother  of  her  People."  "  The 
Homilies."  I  add,  also,  a  popular  tract,  to  be  obtained  at  Messrs.  Curry  and  Go's.—"  I 
am  a  Churchman,"  for  the  use  of  the  younger  and  unlearned  members  of  the  Church,  by 
the  Rev.  Hugh  Stowell. 


d 


k 


ADDRESS    TO   THE    IRISH    CLERGY.  481 

vided  with  any  intelligent  principles  of  attachment  to  the  Establishment, 
and  exposed  to  all  the  tossing  instability  and  errors  of  Dissent.  Be  as- 
sured you  will  never  be  fettered  in  preaching  Christ,  with  such  a  system 
of  doctrinal  Articles  as  the  foundation  of  your  Gospel  Ministrations.  You 
need  never  fear  your  love  to  souls,  or  to  the  Saviour,  being  deadened, 
while  you  connect  your  specific  ordination  responsibilities,  as  Ministers 
of  the  Establishment,  with  the  general  dispensation  of  preaching  the 
Gospel.  I  want  no  broader  or  more  scriptural  platform  for  preachmg 
the  Gospel,  than  the  platform  of  the  Church  of  England.  I  feel  most 
thankful  to  my  God  for  this  definite  ground.  It  saves  me  from  wander- 
ing on  the  wide  field  of  unsettled  error,  and  affords  the  privilege  of  iden- 
tifying myself  with  all  the  sympathies  of  my  dear  brethren  in  this  coun- 
try, who  are  living  and  working,  serving  God,  and  exalting  Christ  in  the 
same  interest  with  myself. 

One  more  consideration,  and  I  have  done.  I  cannot  forget  to  add  a 
few  words  upon  the  special  trials  of  your  Ministry.  As  a  Church,  you 
are  in  the  furnace,  "heated"  perhaps,  "seven  times  more  than  it  is  wont 
to  be  heated."  But,  be  that  as  it  may,  "  the  Son  of  God  is  walking  with 
you  in  the  midst  of  the  furnace,"  and  "  not  a  hair  of  your  heads  shall 
perish."  You  are  in  the  front  of  the  fight,  and  you  are  called  upon  to 
descend  from  your  lesser  conflicts  to  the  great  battle  of  the  Lord.  You 
must  stand  on  your  principles — Love  to  Romanists,  but  no  peace  with 
Rome.  Here  you  are  prepared  to  suffer,  yea,  even  to  "  resist  unto  blood, 
striving  against  sin."'  But  though  the  conflict  is  awful,  the  victory  is 
sure.  The  field  is  spread  with  the  marks  of  defeat ;  but  you  are  on  the 
conquering  side.  The  mystical  "  seed  of  the  woman  shall  bruise  the  ser- 
pent's head."  Meanwhile,  let  me  remind  you  that  an  enlarged  Mission- 
ary spirit  would  greatly  invigorate  the  principles,  and  strengthen  the 
foundations  of  your  own  Church.  Smyrna  was  the  Church  of  Ireland  in 
the  primitive  era.*  This  was  the  Church,  that,  in  the  midst  of  her  afflic- 
tions, sent  her  little  band  of  martyrs  across  the  Atlantic  into  Gaul.  And 
this  is  the  single  Church  of  the  Apocalyptic  seven,  that  remaineth  unto 
this  day.  Let  the  Church  of  Ireland  read  the  lesson,  and  "  go  and  do 
likewise." 

As  to  your  more  individual  trials,  live  as  Christians,  and  you  will  not 
be  much  discouraged  as  Ministers.  "  The  life  of  faith  on  the  Son  of  God" 
will  strengthen  you  to  "  fight  the  good  fight  of  faith."  Every  thing  min- 
isters to  humiliation — nothing  to  despondency.  We  have  such  a  Min- 
istry, and  we  have  received  such  mercy,  that  how  can  we  faint  P  Re- 
member, it  is  our  privilege  to  rejoice  in  hope.  Trials  will  come,  but  they 
will  issue  in  a  rich  and  abundant  harvest.  They  will  cast  us  off"  from 
ourselves  upon  our  God.  They  will  bring  us  nearer  to  God.  They 
will  become  the  riches  and  glory  of  our  people.     We  are  carrying  now 

»  Heb.  ill  4.  «  See  Rev.  u.  8—10.  3  2  Cor.  iv.  1. 

61 


482  ADDRESS    TO   THE    IRISH    CLERGY. 

a  little  flock  to  heaven.  If  they  burden  us  with  anxiety  by  the  way, 
they  will  be  at  the  end  "  our  crown  of  rejoicing,  in  the  presence  of  our 
Lord  Jesus  Christ  at  his  coming."'  Meanwhile,  all  our  trials,  personal 
and  ministerial,  strengthen  our  joyous  expectation  as  "  partakers  of  the 
sufferings  of  Christ,  that  when  he  shall  appear,  we  may  be  glad  also  with 
exceeding  joy."* 

1 1  Thess.  ii.  19,  20.  »  1  Peter  iv.  13. 


INDEX. 


Absolution  to  the  sick  referred  to,  344  n. 

Acts,  Book  of.  33,  218 

Adams  (Melchior)  life  of  Luther,  134  n. 
280  n. 

(Rev.  T.)  Private  Thoughts,  450  n. 

454  n. 

Addison  referred  to,  188 

Address  ou  United  prayer,  415  n. 

Adult  Schools.     See  Scliools 

Advancing  Ministry,  importance  of,  443, 
470,  471 

Advantage  of  personal  religion  in  the  Min- 
istry, 29,  30 

to  the  Ministry,  14.5 — 150 

Advent  of  Christ,  second,  409  n.  478,  479 

Alleine,  referred  to,  30,  50,  155,  247  n. 
312,  448  n. 

Allport's  translation  of  Bishop  Davenant, 
462  n. 

Ambrose,  215  n.  446,  457  n. 

American  churches,  custom  of,  403 

Amusements,  clerical,  127 — 129 

Andrews  (Bishop)  441  n. 

Antinomianism,  206 — 208 

Apostles,  ministry  of,  17,  18,  33,  185  n. 
225,  241,  252,  254,  258,  277,  278,  279, 
300,325,328,330,352,449 

Applicatory  preaching,  243 — 249,  286  n. 

Articles  of  the  Church,  88  n.  225,  241  n. 
392—395,  397  n.  399 

Burnet  on,  44 

Assurance,  the  spring  of  exertion,  167, 168 

Athanasius,  preaching  of,  282  n. 

Attamments,  spiritual,  36,  37 

Augustine,  37  n.  45,  48,  76  n.  80  n. 
143  n.  174, 182  n.  184  n.  185, 186  n.  190, 
192,  193,  211,215n.  232n.  241  n.  258, 
262,  275  n.  280  n.  281  n.  283  n.  293  n. 
297  n.  301,  303  n.  343  n.  347  n.  352, 
375  n.  392  n.  446,  449  n.  459  n. 

B 

Backslider  treated,  336,  337 
Bacon,  Lord,  52  n.  402 
Baptism,  398— 403 

Infants,  encouragements  to,  399 — 


401 


office  for,  399  n.  400, 401 
works  on,  403  n. 


Barrington,  Bishop,  charges,  223  n.  344  n. 
Barrow's  Sermons,  246  n 


Basil,  258 

Bates,  Dr.  quoted,  167  n. 

Bather,  Archdeacon,  Charge  referred  to, 
354  n. 

Baxter,  33,  34,  47,  48,  125  n.  145,  146, 
158  n.  167  n.  171,  178  n.  198, 253,  265, 
276  n.  284  n.  287,  290,  291,  294,  295, 
296,  307  n.  311,  325  n.  340,  341  n. 
350,  377  n.  416,  417,  419  n.  423  n. 
447,  448  n.  449  n. 

Bayle,  referred  to,  134  n. 

Bayiey's  (Archdeacon)  Charge,  354  n. 

Beachcroft,  Rev.  R.  P.  life  of,  451,  455  n. 

Beattie,  Dr.  referred,  360  n. 

Becher's.Rev.Mr.  Friendly  Societies,375n. 

Bedell,  Rev.  Dr.  memoir  of,  390  n.  408  n. 

Bennett's  Directions  for  study,  108  n. 

Benson's  Life  of  Christ,  245 

Bernard,quoted,  66,  94, 232  n.  295  n.  453  n. 

R.  Faithful  Shepherd,  176  n. 

Berne,  Synod  of,  263 

Beveridge,  Bishop,  quoted,  107 

Beza,  quoted,  212,  217  n.  310  n.  420  n. 

Bible  Associations,  423 

Classes,  318 

Bickersteth  (Rev.  E.)  53,  55,  56,  58,  68  n. 
86  n.  363  n.  395  n.  432  n. 

(Rev.  J.)  Catechisms,  390  n. 

403  n. 

Memoir  of  Mrs.  J.  158  n. 

Bingham,  referred  to,  270  n.  352  n. 

Blackmore's,  Sir  R.  Accomplished  Preach- 
er, 254  n.  289  n. 

Blackwell's  Meth.  Evang.  148, 149, 180  n. 
336  n. 

Blair's  Lectures,  248  n.  290  n. 

Bloomfield,  Bishop,  quoted,  351,  352,  352 
n.  355  n.  456,  457  n. 

Blunt,  Rev.  J.  J.  referred  to,  43  n. 

Boldness  in  preaching,  267 — 269 

Boll  and,  Mrs.  referred  to,  158  n. 

Bolton,  147  n.  212,  341  n. 

Books,  choice  of,  51 — 53 

Boos,  Martin,  referred  to,  320  u.  412, 
413  n.  442 

Boston,  referred  to,  28  n. 

Bowles's  Pastor,  15  n.  20  n.27n.34n.47, 
55  n.  65  n.  142  n.  173  n.  180  n.  182  n. 
185  n.233n.283n.  300n.309n.314nu 
332  n.  443  n.  455  n.  460  n.  461  n. 

Boyle,  quoted,  50 

Bradford,  referred  to,  45,  138,  210  n. 


^ 


484 


INDEX. 


Brainerd's  Life,  48,  106  n.  137,  147  n. 

166  n.  193,220,251,252,297 
Brewster,  on  Ordination  Service,  130  n. 
Bridges,  Rev.  Dr.  referred  to,  69  n. 
Bristol  Adult  Spelling  Book,  431  n. 

Tracts,  357  u. 

Brown,  Rev.  J.  21  n.  107,  188  n.  236  n. 

300.  353  n.  441,  453  n.  462,  455  n. 
Bruce,  Rev.  R.  197,  197  n. 
Bucani  Meth.  Concion.  183  n.  184  n. 
Bucer,   15  n.  98  n.  103  n.  217  n.  323  n. 

394  n. 
Buchanan's,Dr.  Sennons,40, 41, 48, 265  n. 
Budd,  Rev.  H.  quoted,  86  n.  241,  262  n. 

265,  281,  443,  444 
Bull,  Bishop,  quoted,  149  n.  188  n.  262  n. 

414  n. 

Bullinger's  Decades,  394  n. 

Bunyan,  quoted,  448  n.  455 

Burder's  Rev.  Dr.  Mental  discipline,  quo- 
ted, 182  n. 

Burgess,  A.  quoted,  147  n.  410  n. 

Bishop,  referred  to,  400  n.  444 

Burkitt,  referred  to,  103  n. 

Burnet,  Bishop,  1 5  n.  28  n.  44, 47,  49, 50, 
51,  53,  56  n.  90,  91  n.  94  n.  96,  97  n. 
104, 108  n.  138  n.  169, 170, 185  n.  188  n. 
189,  216  n.  251,  260,  262  n.  263  n. 
341  n.  285  n.  292  n.  299,  311,  313  n. 
314  n.  343  n.  349,  3.i3,  383, 398,  411  n. 

415  n.  441,447  n.  455  n. 
Butler,  Bp.  42,  152,  351,  381  n. 


Cadogan,  Life  of,  86  n.  132,  231,  417  n. 

Call  to  Ministry.     See  Ministry 

Calvin,  12  n.  15,  20  n.  23,  45,  49  n.  59, 

75  n.  94  n.  131  n.  134  n.  147  n.  162  n. 

205  n.  206  n.  212,  214,  227  n.  300  n. 

310  n.  311,  331  n.  332  n.  394  n.  399 
Campbell's,   Professor,   Lectures,  42.  51, 

52,  59,  60, 108  n.  128  n.  227, 263, 263  n. 

274,  282  n.  283  n.  284,  303  n. 
Canons  of  the  Church,  258,  353,  383,402 
Canterbury,  Abp.  Charge,  354  n. 
Careless,  treatment  of,  351,  325,  326 
Carey,  Dr.  referred  to,  161 
Caryl  on  Job,  192,  193  n.  341 
Cases,  treatment  of,  323—342 

of  sick,  344—346 

Casuistical  divinity  recommended,  341  n. 
Catechism,  353,  354,  356,  357,  391,  392, 

395, 396,  404,  405 
Catechizing,  352—354 
Cave's  Primitive  Christianity,  173  n.  258  n. 

261  n. 
Cecil,  46,  53,  54  n.  77,  78  n.  80  n.  103, 

104,  113  n.  114,  117,  118, 156  n.  158  n. 

177  n.  182,  189,  195  n.  202,  218,  222, 

244  n.  259,  263,  276,  347,  417  n. 
Chalmers,   Rev.  Dr.  17  n.  78  n.  221    n. 

251  n.  295  n.  415  n.  423 
Change  of  sphere,  314  n. 
Charity,  distribution  of,  318 


Charles,  Rev.  T.  Life  of,  24  n.  353  n.  355  n. 

Charles  V.  referred  to,  287 

Charnock,  43,  47,  79,  80,  474 

Cliaucer's  Parson,  444,  453  n. 

Choice  of  Texts.     See  Texts 

Christ,  Ministry  of,  32,  33,  78,  92,  105, 

113,  122,  123,  245,  251,  257, 267,  269, 

270,  273,  275,  276,  279,  287,291,  294, 

300,  302,  310,  323,  325,  327,  328,330, 

332,333,337,344,432 
Christ,  Ministerial  character  of.  See  Bish* 

op  Sumner 
Preaching  of,  217—219,  223—226, 

348,  438,  439,  469,  470,  479,  480 
Christian,  confirmed  and  consistent,  339 — 

341 

unestablished,  337,  338 

young,  332—336,  424 

biography  recommended,  317 

Guardian,  412 

Observer,  Pref.  vii.  40  n.  53  n. 

101  n.265,  376  n. 

Remembrancer,  234  n. 

Knowledge  Society,  Tracts  of, 

357  n.  474  n.  480  n. 
Chrysostom,  15  n.  34  n.  47,48,  186  n. 

258,  292,  280,  292  n.  301,  377  n.  446, 

460  n. 
Church  communion,  408,  411 — 422 

history  recommended,  43 

principles, importance  of,  44, 357  n. 

414  n.  416 
Cicero  quoted,  25  n.  133, 145, 149  n.  261, 

289  n. 
Circulating  classes,  369 
Clark  on  the  Attributes,  43 

S.  Lives,  49  n.  319  n. 

Marrow  of  Eccles.  History,  147  n. 

155 

Claude's  Essay,  186  n.  247  n.  248  n.270  n. 

Robinson's  notes  on,  280  n.  300  n. 

Clergyman's  Instructor,  60  n.  133  n.  149  n. 

188  n.  297  n.  311  n.  315,  316  n.  348  n. 

349  n.  414  n. 
Clerical  communion,  409 — 411 

meetings,  410 

Clothing  Societies,  319  n. 

Coleridge's  advice  to  a  young  Parish  Priest, 

126  n.  128 
Colquhoun  on  Law  and  Gospel,  quoted, 

209,  210 
Comber,   44,  94  n.  154  n.  311  n.  352, 

377  n.  414,  441  n. 
Comforts  of  the  Ministry.     See  Ministry 
Commentaries,  use  of,  58 — 60,  181 
Completeness  of  Ministry.  36,  37,  38,  66, 

275,  319  n.  441—443,  462,  471 
Composition  of  Sermons,  179 — 190,  270, 

271 
Confessional,  Protestant,  320  n. 
Confidence,  Pastoral,  315,  316,  320,  321, 

376,  459 
Confirmation  of  faith  from  the  Ministry, 

29,30 


INDEX. 


485 


k 


Confirmation,  ordinance  of,  376 — 390 

works  on,  377  n.  380  n.  381  n. 

Confirmed  Chri-ftian.     See  Christian 
Conformity  to  the  world,  107 — 116 
Connected  statements  of  the  Gospel,  229, 

230,  442 
Connection  of  the  Law  with  the  Gospel, 

208—217 
Consistent  Christian.     See  Christian 
Conviction,  natural  and  spiritual,  330 — 332 
Conyers,  Rev.  Dr.  220 
Co-partnership  in  the  Ministry,  85 
Copying  Sermons,  187 — 189 
Corinthians,  episile  to,  277  n.  303  n.  474 
Corpus  et  Syntagma  confessionnm,  45  n. 
Cottage  Readings,  260,  432,  433 
Cotton,  Rev.  J.  49,  299  n. 
Country  Ministry,  85,  86 
Covetousness,  spirit  of,  130 — 135 
Cowper,  quoted,  115,221  n.  299  n.  302  n. 
Cradock's   Knowledge  and   Practice  rec- 
ommended, 348  n. 
Cranmer,  45,  396  n. 
Crantz's  History  of  Greenland,  219  n. 
Cure  of  souls,  employment  in,  66 — 70 
Cyprian,  65  n.  103,  138  n.  300  u.  311  n. 

393  n. 
Cyril,  referred  to,  352 

D 

Dale's,  Rev.  T.  Young  Pastor's  Guide, 
438  n. 

Dangers  of  study,  53,  54 

• to  personal  religion  in  the  Minis- 
try, 151—153 

Davenant,  Bishop,  16  n.  20  n.  202  n.  227  n. 
233  n.  243,  391,  429,  451,  452,  462, 
462  n. 

Davison,  Rev.  J.  on  Prophecy,  58 

Dealtry's,  Rev  Dr.  Gospel  Message,  268  n. 

Decided  preaching,  253 — 255 

Denunciations  of  the  Gos|>el,  302,  303 

Desire  of  the  Vlinistry,  92—95 

Ministerial  success.     See  Success 

Devotedness  to  the  Ministry,  70,  102 — 
114,449—454 

Difficulties  of  the  Ministry.     See  Ministry 

Dignity  of  the  Ministry.     Ibid. 

Diligence  in  preaching,  291 — 294 

Discriminating  preaching,  250 — 253,  274, 
275 

Dissent,  evil  of,  86,  480 
plausible  ground  for,  286,  414,  415 

Disseniers,  conduct  towards,  321,  415, 416 

District  system,  87,  425 — 428 

Divine  influence,  need  of,  78 — 80 

Doctrinal  preaching,  234—237,  370—373 

Dod,  Mr.  referred  to,  190 

Doddridge,  1.')  n.  41,  48,  60  n.  69  n.  105  n. 
123,  126,  147  n.  150  n.  193,  248,  260, 
279  n.  288  n.  304,  307  n.  312  n.  316, 
350,  353  n.  430  n.  448  n.  453  n.  454  n. 
461  n.  463  n 

Dodwell,  Mr.  referred  to,  58  n. 


Donne,  Dr.  Walton's  Life  of,  446  n. 

Douglas,  J.  Advancement  of  society,  quo- 
ted, 172,  173 

Du  Pin,  referred  to,  64  n. 

Dwight,  Dr.  43, 44,  46  n.  222, 244  n.  285, 
446  n.  459  n. 

E 

Ecclesiastical  law,  108  n. 
Eclectic  Review,  quoted,  173,  174  n. 
Edwards,  King,  Catechism,  353 
Edwards,  Dr.  J.,  203  286  n. 

President,  41,  54  n.  56  n.  69  n. 

142,  178,  252  n. 

Eider  children,  instruction  of,  364,  365 

Election,  doctrine  of,  225, 226, 227, 236  n. 

Eliot,  Rev.  J.  20,  21,  48,  121, 150,  178  n. 
217  n.  315,  355,  356,  410 

Employment  in  cure  of  souls,  66 — 70 

Enchiridion  Theologicum,  133  n. 

Encouragement  in  the  defect  of  an  inward 
call,  98,99 

of  the  Ministry.  See  Min- 
istry 

of  the    Ministry    of    the 

young, 350 

End  and  Essence  of  Sabbath  School  in- 
struction, 357  n. 

Epaphroditus  referred  to,  33,  102  n. 
439  n. 

Ephesiaus,  epistle  to,  218 

Epistles,  study  of,  33,  34,  58,  218,  225, 
227,  237,  271  n.  272  n.  277,  278,  279, 
280,  447,  457,  4.58,  474 

apostolical,  45 

Erasmus,  20  n.31  n.33  n.  34n.  174, 194n. 
262  n.  268 

Escreet,  Rev.  J.  Memoir  of,  303  n.  381, 
382  n. 

Evidences,  study  of,  42,  43,  324,  357  n. 

Example,  importance  of,  148 — 151,  254, 
444,  445 

in  our  people,  43 1 

Expectation    of   success,    76,  161 — 167, 

448,  449 
Experience,  nature  of,  333 
Ex|>erimental  preaching,  234 — 238,  278, 

279 
Exposition  of  Liturgy.     See  Liturgy 

Scripture.     See  Scripture 

Expository  preaching,  257,  258 
Extempore  preaching,  258— 260,  262,263 


Faber  referred  to,  57 

on  Regeneration,  393  n.  475 

Faith,  conflict  of,  333 

encouragement  to,  161 — 164 

ground  of,  162 

Ministry,  work  of,  20,  66,  164 — 

168,  454 

want  of,  161 

Faithfulness,  Ministerial,  224—226,  346, 

347 


486 


INDEX. 


False  professors,  treatment  of,  328 — 330 
Family  order,  Minister's,  155,  156 

religion,  154 — 157 

worship,  160,  161,  257,  260 

of  the  poor,  316  n. 

Fathers,  Christian,  study  of,  45 

of  the  English  Church,  45, 210  n. 

227  n. 
Fear  of  man,  116,  120 
Fenelon  quoted,  148,  176  n.  262  n.  264  n. 

282,  283  n.  2D5  n.  301 
Fervency  in  preaching,  286 — 291 
Fisk,  Pliny,  Life  of,  52,  312 
Flavel,  48,  143  u.  341  n.  452  n.  474 
Fleming's  Fulfilment  of  Scripture,  197  n. 

462  n. 
Fletcher,  Rev.  J.  W.  136   n.    141,  157, 

198  n.  263  n.  304 
Fordyce  quoted,  183 
Fox's   Acts  and   Monuments,   155,  212, 

292,  474 
Franck,  Professor,  51  n.  58  n.  127 
Friendly  Societies,  374,  375 
Friends,  Society  of,  128  n. 
Fugitive  Preachers,  184 
Fuller's,  Rev.  A.  Backslider,  336  n. 
T.  History  of  the  Church,  173  n. 

287  n.  400  n. 
Fulness  of  Scripture,  53  n.  185,  186,  476 

G 

Galatians,  Epistle  to,  236,  271  n.  326,474 

Garrick,  referred  to,  289  n. 

Gerard's  Pastoral  Care,  279,  349  n.  455 

Gibbon's  Christian  Minister,  264 

Gibson,  Bishop,  315,  456 

Gifts,  spiritual,  36,  37,  90,  95,  275,460  n. 

Gillies,  Rev.  Dr.  460  n. 

Hist.  Coll.  313  n. 

Gilly's,  Rev.  Dr.  Horse  CatecheticiB,  322  n. 
354  n. 

Gisborne's  Natural  Theology,  43 

Glasgow  Association  of  Young  Men,  364, 
365  n. 

Godeau's,  Bishop,  Pastoral  Instructions, 
127  n.  296  n. 

Gospel,  scriptural  preaching  of,  217 — 256, 
414,415,442,  469,  470 

Gouge,  Rev.  T.  319  n. 

Grainger's  Biographical  History,  293  n. 

Graves's,  Dean,  Lectures  on  the  Penta- 
teuch, 57,  58 

Greenham,  213,  341  n. 

Gregory  Nazienzen,  15  n.  174,  446 

de  Cura,  Pastor,  38  n.  135  n.  142  n. 

310,  323  n.  446  n. 

Grimshaw,  Rev.  W.  123,  214,  293 

Grindal,  Archbishop,  173  n.  400,  410 

Grotius  quoted,  298.  310  n. 

Gurnal  quoted,  198  n.  213,  341  n.  473 

H 

Habits  of  Meditation,  190—193 
Study,  39—54 


Hale,  Sir  M.  quoted,  125  n. 

Hall,  BLshop,  quoted,  252, 253,  265  u.  285, 

353  n.  394  n.  395  n.  399 
Rev.  R.  16,  30  n.  187  n.  184  n.  239, 

240  n.  246,  252,  253,  274  n.  283  n.  298, 

316  n. 

T.  Sal  TerrsB,  15  n.  78  n.  88  n. 

Haiyburton's  Memoir,  48,  313  n.  330  u. 

439  n. 
Hammonds,  Dr.,  27  n.  189,  310  n.  379  n. 

452  n.  458  n. 
Harmony  of  confessions,  45  n. 
Hebrews,  epistle  to,  248,  341,  457,461 
Helpers,   office  and  use  of,  66 — 68,  92, 

428—430 
Hemming,  Preface  ix.  20  n.  299  n.  331  n. 

439 
Henry,  Rev.  P.  16,  17  n.  42  n.  48,  55  n. 

58  n.  95  n.  154  n.  155,  156  n.  160,  161, 

178,   190  n.  198,   244  n.  279,  312  u. 

341  n.  390  n.  403  n.  405,  419  n.  451 
M.  48,  55  n.  93  n.  95  n.    178  n. 

219  n.  281  n.  284  n.  3 12  n.  401  n.  402  n. 

408  n.  419  n.  438,  439,  448  n. 
Herbert.G.  Preface,  vii.  viii.  47,  56, 65, 135, 

146,  155,  175,  188,  247  n.  288,  303  n. 

316  n.  319  n.  352  n.  413  n.  440 
Heresies,  rise  and  progress  of,  86,  314 
Herman  of   Cologne's  consultation,  217, 

411  n. 
Hervey,  Rev.  J.  quoted,  110,218,  219  n. 
Hildersham  quoted,  56  n.244  n.  341  n. 
Hindrances,  local,  85 — 88 
Hinton,  Rev.  J.  quoted,  296,  297 

J.  H.  quoted,  36,  37 

Hints  to  a  Clergyman's  wife,  158  n. 

Hireling  described,  130  n. 

Hoadley,  referred  to,  395 

Home  and  Colonial  Society,  publications 

of,  368  n. 
Homilies,  44,  175  n.  188  n.  280,  391,  396, 

404 
Honouring  the  Ministry,  16,  17,   438 — 

440 
Hooker,  17,  19  n.  43,  44,  89  n.  172,  175, 

180  n.  314,  352  n.  391,  392,  395—398, 

400  n.  474 
Hooper,  Bishop,  292 
Hopeful  impressions  of  the  young,  370 — 

372 
Hopkins  quoted,  343,  393  n.  396  n.  474 
Horace  quoted,  243  n.  258  n.  263  n. 
Home,  Bishop,  quoted,  125,  126  n.  149, 

222  n.  239. 241,  439  n. 
Rev.  T.  H.  Introduction  to  Scrip- 
ture, 58  n. 
Horsley's,  Bishop,  Charges,  221,228,239, 

344  n. 
Hottingeri  Typus  Pastoris,  15  n.  372 
Howe's  Works,  47,  80  n. 
Hurd's,  Bishop,  Charges,  282  n. 


Ignatius  quoted,  310,  438 


d 


INDEX. 


487 


k 


Ignorant,  treatment  of,  325,  326 
Improvidence,  Ministerial,  135,  136  n. 
Inefficiency,  Ministerial,  cause  of,  76 — 101 

symptoms  of,  76 

Infant  Baptism.     See  Baptism 

Schools.     See  Schools 

Infidels,  treatment  of,  323,  324 
Institution  of  the  Ministry.     See  Ministry 
Instruction  of  elder  children,  364,  365 

the  poor,  67,  414 

servants,  310  n. 

Islington  school,  369 


James,  King,  Works,  283  n.  285  n.  288 
Jebb,  Bishop,  108  n.  197  n.  280  n.  454  n. 
Jeremiah,  referred  to,  162,  269  n.  460 
Jerningham's  Essay,  289 
Jerome,  25  n.  48,  108  n.   148  n.  177  n. 

215  n.  260  n.  284,  295  n.  297  n.  395, 

456 
Jewell,  Bishop,  44,  45,  177  n.  293 
John  the  Baptist  referred  to,  121,  439  n. 

(Apostle's)  Ministry,  275,  328,  474 

Johnson,  Boswell's  Life  of,  123  n.  285  n. 

Life  of  Watts,  125 

Julian,  Emperor,  referred  to,  154  n. 

K 

Kenn,  bishop,  quoted,  439  n. 
Kingsbury,  Rev.  W.  Memoir  of,  455  n. 


Lactantius  quoted,  148  n.  149  n.  301  n. 
Latimer,  bishop,  106  n.  224  n.  262,  292 
Laud's,  Archbishop,  Manual,  348  n. 
Lavater  referred  to,  244  n. 
Lavington's,  Bishop,  Charges,  220  n. 
Law,  connection  of,  with  the  Gospel,  208 

—217 
Law,  preaching  of,  202 — ■'217 

uses  of,  204—206 

Law's,  Bishop,  Charges,  354  n. 

Rev.  W.  Serious  Call,  462  n. 

Lay  Agency,  67,  422,  428,  429 
Influence,  87 

Preaching,  428 

Leigh's  Critica  Sacra,  92  n. 

Leighton,  Archbishop,  12,  29  n.  41  n.  48, 
111  n.  121,  126,  147,  242  n.  284,  294, 
311  n.  340,  377  n.  397,  447  n.  459, 
460 

Leland,  Rev.  Dr.,  42,  98 

Leyden,  professors  of,  judgment  on  confir- 
mation, 377  n. 

Library,  Parochial,  431,432 

Sunday  School,  3G3  n. 

Liturgy,  Exposition  of,  402,  403 

Reading  of,  195  n.  403,  413,  414 

valued,  399  n. 

Lloyd,  Rev.  T.  Life  of,  48,  462  n. 
Local  hindrances  to  Ministry,  85 — 88 
Locke,  51  n.  52  n.  145,  475 
Loskiel's  Missions  to  Indians,  119,  150  n. 


Love  in  preaching  the  Gospel,  299—304 
Love  to  our  Master,  459,  460 

people,  455—460 

work,  454,  455 

Lowth's  Commentary,  59 

Luther,  22  n.  45,  64,  64  n.  90  n.  117  n. 

134  n.  135  n.  138, 139,  191,  203,  209  n. 

211,  264,  265,  268,  280  n.  282,  353, 

394  n.  412  n. 
Lyon's  Visitation  Sermon,  240  n. 

M 

Macgill's  considerations,  298  n 
M'llvaine,  (bishop  of  Ohio)  43,  318 
M'Knight,  Dr.  15  n.  136,  228  n. 
M'Laurin's  Essay,  329  n. 
Maintaining  the  interest  of  the  Ministry, 

461,462 
Mant's,  Bishop,  Prayer-book,  107  n.  130 

n.  154  n. 
Manton,  Dr.  167  n.  182  n. 
Marbury's  Exposition,  343 
Martial  quoted,  177  n. 
Martyn,  Rev.  IL  48,  54  n.  55  n.  115  n. 

126,  140,  143,  152,  182  n.  266,  321, 

440,  454  n. 
Mason's  Student  and  Pastor,  52  n.  347 
MassiUon,  52, 53, 95,  108,113  n.  114,124, 

127  n.  138,   138  n.   153  n.  198,  244, 

298  n.  399,  400  n.  410 

Mather,  Cotton,  Pref.  vii.  20,  24  n.  27  n. 
48,  50  n.  51  n.  121  n.  142,  156  n.  159  n. 
161  n.  181,  194,  195,  199,  218  n.  2.33, 

299  n.  312,  319,  359,  375  u.  419  n.  431, 
453,  462 

Matthew,  Archbishop,  293,  410  n. 

Made  referred  to,  58,  475 

Meditation,  habits  of,  190 — 193 

Melancthon,  Pref  viii.  45,  50, 209  n.  217  n. 

Memoriter  sermons,  264  n. 

Menelaus  referred  to,  304 

Miller's  Letters  on  Clerical  Habits,  50  n. 

51  n.  131  n.  312  n. 
Milner  referred  to,  220,  264,  265 

's  Church  History,  43,  65,  94,  280  n. 

Milner's,  Scott's  conlinuation  of.     See  J. 

Scott 
Milton  quoted,  263  n. 
Minister's  family,  154 — 156 

wife,  156—160,  433 

worship,  160,  161,  257,  266 

Ministerial  biography,  48,  451  u. 

Register,  315  n.  386 

Ministration  of  the  Spirit,  comfort  from, 

26,  27 
Ministry  of  the  Apostles.     See  Apostles, 

St.  Paul. 

Christ.     See  Christ 

Christian,  call  to,  88—99 

Christian,  character  of,  66,  164 


—It 


26- 


comforts  and  encouragements  of, 


-31,  462 

—  desire  of,  92—95 


488 


INDEX. 


Ministry,  difficulties  of,  20—25,  342,  369, 
449 

dignity  of,  14—17,  438 

institution  of,  11 — 14 

necessity  of,  17 — 19 

origin  of,  11 — 13 

pastoral,  307—435 

preparation  for,  38 — 70 

public,  171 

qualifications  for,  31 — 38,  91  n. 

recollections  of,  437 — 449 

responsibility  of,  321,  351,  430 

—436 

spirit  of,  33,  479,  480 

trials  of,  2(1—25,  481,  482 

uses  of,  17—28,  338 

to  the  young,  309,  350,  390 

Miracles  illustrative  of  Doctrines,  360  n. 
Missionary  Associations,  433,  434 
Mitchel,  "Mr.  referred  to,  199 

Mode  of  scriptural   preaching,  256 — 267 
Moravinn  Missions,  219 
More's  Wise  Preacher,  246  n. 
Morning  Exercises  recommended,  341  n. 
Mosheim's    Ecclesiastical  History,   19   n. 

43,  173  n. 
Mudge's  Clergyman's  Advice,  430  n. 
Musculus  referred  to,  185 

N 
Necessity  of  the  Ministrj'.     See  Ministry 
Neff,  Pastor,  Gilly's  Memoir  of,  48,  123, 

322 
Nelson,  Mr.  quoted,  440 
New^ton,  Bishop,  on  Prophecy,  58,  475 
Rev.  J.   31,  208,   214,  220  n. 

234,  264  n.  432 
Nichols  on  the  Common  Prayer,  154  n. 
Nicholson's,    Rev.    W.    Call     upon    the 

Church,  445 
Norton,  Mr.  Life  of,  50  n. 
Novice  unfit  for  the  Ministry,  24  n.  34,35 
Nowell's  Catechism  referred  to,  353 

O 

Oberlin's  Memoirs,  48,  123  n.  322,  401  n. 

411  n.  434  n. 
CEcolanipadius,  epistle  of,  17,  35 
Oluey  hymns,  2.6  n. 
Oratorios,  attendance  on,  128 
Ordination  Services,  64,  95  n.  104,  104  n. 

120  n.  125,  130,  154  n.  226,  305,  311, 

441,  451 
Origen,  147,  1.50,  215  n.  352 
Origin  of  the  Ministry.     See  Ministry 
Origiuiil  languages,  study  of,  56  n. 
Orion's  Letters,  346,  347  n. 

Life   of     Doddridge.      See     Dod- 
dridge 

Oster\'ald  quoted,  38  n.  311  n.  316  n.  344 

Ottee,  Mr.  referred  to,  447  n. 

Owen,  Dr.  21,  35,  46,  65,  121  n.  153  n. 

190  n.  198,  213,  276,  294  n.  340,  341  n. 

353n.418,  463n.  464n.474 


Paley,  42,  137,  153,  154  n,  299  n. 

Parfe,  referred  to,  215  n. 

Parlour  preaching,  317,  318 

Parker  Society  referred  to,  45  n.  474  n. 

Pastor,  Christian,  portrait  of,  322,  456 — 

465 
Pastoral  Aid  Society,  425  n. 
Pastoral  Confidence.     See  Confidence 

Ministry.     See  Ministry 

Theolog)',  47 

Work,  307—322,  345 

responsibility  of,  440,  447 

Patrick's,  Bishop,  Commentary,  59 

Places,  210  n.  216  n. 

Paul's,  St.  Ministry,  33.  36, 106, 123, 150, 
236,  240,  242,  255,  268,  269,  274,  277, 
278,  280,  287,  303,  310,  314,  315, 324, 
328,  339,  437,  447, 447  n.  457,  458, 
460 

See  Apostles 

Pavilion,   Bishop  of  Atet,  referred  to,  286 

Payson's,  Rev.  Dr.  Life,  47, 166  n.  301  n. 
439,  450  n. 

Pearson,  Bishop,  on  the  Creed,  44 

Pentateuch,  study  of,  57,  58 

Pericles  quoted,  194  n. 

Periodicals  referred  to,  53  n. 

Perkins,  104  n.  146  n.  212,  341  n. 

Perpetual  application,  method  of,  in  preach- 
ing, 248,  249 

Personal  religion,  danger  to,  from  the  Min- 
istr>%  151—153 

importance  of,  148 — 150, 

169, 170,  434 

Philip  on  Experience,  341  n. 

Pike  and  Hay  ward's  Cases  of  Conscience, 
Ibid. 

Plainness  in  preaching,  279 — 286 

Plato  referred  to,  453 

Pluralities  referred  to,  131  n.  314 

Politics,  caution  against,  114  n.  480 

Poly  carp,  referred  to,  168 

Poole's  Synopsis,  59,  60,  112  n. 

Poor,  instruction  of,  67,  424 

Porter's,  Dr.  Homiletics,  180  n.  188 

Porteus's,  Bishop,  Charges,  223  n.  441  n. 

Power  of  Satan.     See  Satan 

Practical  preaching,  221.  222,  238—243 

Prayer,  special,  64—66,  138—141,  193— 
199 

for  our   people,    139 — 141,    195, 

196,  460—468 

for  the  outpouring  of  the  Spirit, 

462,  463 

of  our  people,  help  from,  28,  428, 


429,  463 

united  Address  on,  414  n. 

Preaching,  Ordinance  of,  172 — 175 

Mode  of,  256—267 

Preparation  for,   66,  67,    175 

—202,  330,  442,  472—477 

spirit  of,  267—304 

of  the  Gospel.     See  Gospel 


INDEX. 


489 


Preaching  of  the  Law.     See  Law 
Preston,  Dr.  140  n.  299  n. 
Pride,  spiritual,  140—144,  295—299 
Primitive  Ministry,  258,  2G2,  310,  352 
Pupillizing  system,  134 
Prophecy,  study  of,  58,  272  n.  474,  475 
Pryune's  Invective  against  Prelates,  293  n. 
Puritan  Divines,  study  of,  46,  67,  341  n. 
474 

Q 

Qualifications  for  the  Ministry.  See  Min- 
istry 

Quesnel,  16,  25  n.  28  n.  33,  39  n.  54,  65 
n.  88  n.  90  n.  91,  94,  103,  106,  109  n. 
113  n.  115,  116,  120  n.  135,  136  n.  137 
n.  142,  143  n.  150—154,  164  n.  192, 
275  n.  281  n.  296  n.  314  n.  321  n.  443, 
448  u.  459 

Quintiltan,  247  n.  282  n.  289  n. 

R 

Raikes,  Rev.  H.  on  Clerical  Education, 

57  n.  179  n. 
Ranscheiibush,  Life  of,  476,  477  n. 
Recollections  of  Ministry.     See  Ministry 
Reformers,  writings  of,  45,  462 
Reformed  Churches,  judgment  on  Confir- 
mation, 377 
Relaxation,  129,  130 
Religious  Tract  Society,  45  n.  121  n.  198 

n.  316  n.  363  n.  462 
Repetition  of  Sermons  recommended,  292 
Reproof,  Ministerial,  268,  269,  301, 459  ». 
Residence,    importance   of,    106   n.    314, 

315 
Retirement,  importance  of,  136 — 141 
Revival  of  Religion,  461 
Reybaz  quoti-d,  183  n. 
Reynolds,  Bishop,  quoted,   149  n.  180  n. 

216,229.  229  n.  233,234 
Richmond,  Rev.  Leigh,  48,  53  n.  55  n. 

69  n.  91,  104  n.  109  n.    Ill    n.  125  n. 

128  n.  155,  157  n.  226, 237, 259,  265  n. 

284  n.  298,  374  n.  422  n. 
Ridley,  Bishop,  quoted,  227  n.  394,  395, 

404 
Rev.  H.  C.  Parochial  duties,  157, 

433 
Riland's,  Rev.  J.  Antichrist,  115  n. 
Roberts's  Call  upon  the  Church,  414  n. 
Robinson's,  Rev.  R.  Notes  on  Claude.  See 

Claude 
T.  44,  86  n.  175  n.  185  n.  243 

n.  248  n.  259,  264,  266,  382  n.  406  n. 

418,  449 
Rogers  of  Dedham  quoted,  213,  315  n. 
Rollin  referred  to,  282  n. 
Romaine,  Rev.  Wm.  218  n.  340 
Romans,   epistles   to,  211,  225  n.  277  n. 

299  n.  326,  474 
Rutherford,  446  n.  450  n.  454  n.  457  n. 

S 
Sacnunent,  invitation  of  the  young  to,  390 


Sacramental  instruction,  390 — 408 

meetings,  408  n.  414 

Sanderson,   Bishop,  quoted,  37  n.  139  n. 

193  n. 
Satan,  power  of,  83 — 85 
Saurin,  referred  to,  187 
Schism,  nature  and  evil  of,  411,  412 

preservation  from,  314,  412 — 416 

Schools,  Adult,  354,  375,  430,  431 

Infant,  365—368 

Sunday,  165.  354—365 

Weekly,  364,  368—370 

Schwartz's  Life  referred  to, 

Scott,  Rev.  T.  31,  40  n.  48,  53,  57,  58, 
59,  60,  65  n.  73,  86,  98  n.  103,  103  n. 
108,  109  n.  114  n.  116,  125,  127,  132  n. 
134,  149,  160,161  n.  172  n.  196, 214  n. 
226  n.  251  n.  390  n.  393  n.  418  n.  449, 
449  n.  450,  452,  462  n. 

J.  Continuation  of  Milner,  Pref.  viii. 

41  n.  57  n.  88  n.  122  n.  134  n.  135  n. 
209  n.  217  n.  280  n. 

Scougal  quoted,  20  n.  443  n.  466  n. 
Scriptural  preaching  of  the  Gospel.     See 

Gospel 

of  the  Law.  See  Law 

Scripture,   exposition  of,    180,    181,  184, 

387 
study  of,  55—64, 185, 473, 474, 

476 
Seeker,  Archbishop,  51,  56,  108  n.  110  n. 

Ill,  120  n.  127,  128  n.  132  n.   140  n. 

154  n.  158  n.  222,  243,  244,  263  n. 

266,  281,  287,  288,  310  n.  311  n.  315 

n.  377  n.  382,  413 
Self-denial,  importance  of,  120 — 130 
Selfishness,  sin  of,  144 
Self-righteous,  treatment  of,  326,  327 
Seneca,  quoted,  49,  51,  130 
Sermons,  composition  of  See  Composition 
Servants,  qualification  of,  311  n. 

Tracts  for.  Ibid. 

Shaftesbury,  Lord,  referred  to,  451 
Shepard,  Rev.  T.  23,  24  n.  50  n.  147  n. 

190  n.  196  n. 
Shuttleworth's  Ministry,  Pocket  Compan- 
ion, 437  n. 
Sick,  visitation  of,  67,  68,  165,343—350 

Service  for,  343,  344,  345 

Simeon's  Works,  182  n.  247   n.  248  n 

270  n.  274  u.  304 
Singleness  in  preaching,  294 — ^299 
Skelton  quoted,  218  n. 
Smith's   Lectures  on  the   Sacred  Office, 

263  n.  2.97,  343  n. 

J.  referred  to,  447  n. 

Social  meetings,  418,  419 
visits,  316,  317 

Sound  mind,  spirit  of,  334,  335,  422 
South  quoted,  41  n.  288  n. 
Soiithey  quoted,  198  n. 
Spanheim's  Annals,  43  n. 

Wright's,  Rev.  E.  translation 

of,  43  n. 


490 


INDEX. 


Spectator  referred  to,  188 

Spencer,  Rev.  T.  198  n. 

Spirit  of  Preaching.     See  Preaching 

S])onsors,  otfice  of,  402,  406 

Spratt,  Bishop,  referred  to,  60  n.   188  n. 

414  n. 
Stearne's,  Dr.  Tractatus,  315  n.  ,348  n. 

349  D. 
Stewart's,  Rev.  J.  H.  Sermons,  409  n. 
Stillingfleet,   Bishop,    174,    246,   265    n. 

286  n. 
Stockton,  Owen,  Life  of,120  n.  192  n. 
Stonehouse,  Rev.  Sir  J.  Sick  Man's  Friend, 

315  n.  349  n. 
Strong,  Rev.  W.  referred  to,  190  n. 
Strype  referred  to,  173  n.  410  n. 
Study,  habits  of,  39,  54,  473—477 
of  Scripture.     See  Scripture 

University,  42,  68 

self-denial  in,  124—127 

Sturtcvant's  Works,  185  n. 

Style  of  Sermons,  186,  187,  280—284 
Success,  Ministerial,  71 — 74 

desire  of,  447 — 449 

expectation  of,  76,  161 — 166,448 

mistakes  in  judging  of,  74 

want  of,  76,  77 

warrant  of,  30,  72,  73,  76,  162 

Sumner,  Bishop  of  Chester,  30  n.  42,  227, 

228,  351,  354  n.  425. n.  454  n. 

Winchester,    75,    82, 

105,  114,  117  n.  120  n.  137  n.  149  n. 
177  n.  194  n.  199,  221  n.  245  n.  270  n. 
273  n.  289,  301  n.  304,  305,  319  n. 
333  n.  351,  352,  354  n.  355,  358,  361, 
381  n.  408  n.  414  n.  450,  456  n.  459  n. 
460  n. 

Sunday  Schools.     See  Schools 

Hymn  Books,  359  n. 

Works  on,  361  n 

Supper,  Lord's,  sacrament  of,  403 — 408, 

414 

Lord's,  invitation  of  young  to,  390 

Sympathies  of  our  people,  encouragement 

from,  28 
Synopsis,  Purioris  Theol.  377  n. 
Syntagma  Confessionum,  45  n. 


Taylor,  Bishop,  16  n.  114  n.  129  n.  133, 

149  n.  283  n.  297 
Teachers  of  Sunday  Schools,  67,  360 — 

362 

helps  to,  359,  361  n. 

meetings  of,  362 

Tenison,    Archbishop,    referred    to,   410, 

411  n. 
TertuUian  quoted,  173 
Texts,  choice  of,  179—181,  476,  477 
Theophylact,  (Christian  Father)  149 

(Patriarch)  129  n. 

Thorn  ason.  Rev.  T.  Life  of,  48,   123  n. 

472 
Thorudike,  Mr.  quoted,  174 


Tillotson's  Sermons,  188  n.  246  n.  282  n. 

Time,  value  of,  49 

Timothy  referred  to,  33,  48 

Tindiil,  Reformer,  quoted,  211 

Topical  preacliing,  257 

Town,  Ministry  of,  85,  86 

Tracts  for  the  Times,  175  n.  228  n. 

Trent,  Council  of,  148  n.  174  n.  353, 385. 

392  n. 
Trials  of  the  Ministry.     See  Ministry 
Trinity,  Doctrine  of,  13,  240 
Turner,  Bishop,  referred  to,  159  n. 

U 

Unestablished  Christian.     See  Christian 
University  Study.     See  Study 
Uses  of  Ministry.     See  Ministry 
Usher,   Archbishop,   quoted,    61    n.   212, 

287  n.  293  n.  475 
Utterance,  Ministerial,  37 


Venn's,  Rev.  H.  Life,  48,  124  n.  268  n. 

438,  450  n. 

Rev.  J.  Sermons,  23  n. 

Virgil's  Georgics  quoted,  314  n. 
Visible  Ministerial  success,  73,  437 
Visitation  of  the  Sick.     See  Sick 
Vitriniia  quoted,  34  n.  64  n.  180,  181, 187 

n.  200,  201,  203,  204,  248  n. 

W 

Waldenses,  Testimony  of,  to  Confirmation, 

377 
Walker's,  Rev.  R.  Sermons,  248  n. 
Waiker,  Rev.  S.  48,  98  n.  116  n.  143  n. 

198  n.  220,  264,  268  n.  336  n.  341  n. 

354  n.  413  n.  420—422 
Walton's  Lives,  56,  440,  446  n. 
Warburton's,   Bishop,   Directions  to  Stu- 
dents in  Divinity,  288 
Ward's  Coal  from  the  Altar,  283,  284, 

448  n. 
Wardlaw  on  Ecclesiastes,  277  n. 
WarningSjEvangelical,  importance  of,  340, 

446 
Waterland,  quoted,  395  n.  406 
Watts,  Dr.,  51  n.  52  n.  54,  110,  122  n. 

185  n.  187  n.  221  n.  251  n.  297  n.  315 

n.  316,  475 

Dr.  Johnson's  Life  of,  125 

Weisman's  Historia  Sacra,  43  n. 
Welsh,  Rev.  J.  quoted,  118  n.  462  n. 
Wesley  referred  to,  160  n.  293 
Whateley,  Archbishop,  on  Rhetoric,  18G, 

187 
Wheatly  referred  to,  377  n. 
Whitby's  Commentary,  59,  450  n. 
White,  IL  K.  quoted,  92,  93  n.  284  n 

297  n. 
Whitfield,  124  n.  287,  300  n. 
Wickliffe,  65,  287  n.  453  n. 
Wilberforce    on    the    Parochial   System, 

312  n. 


d 


INDEX. 


491 


Wilks's,  Rev.  S.  C.  Essay,  124,  152 
Wilkins,    Bishop,  .51,  183,  246  n.    262, 

282  n.  345 
Willet,  Dr.  A.  65  n. 
Williams,  Archbishop,  referred  to,  27  n. 

Rev.  D.  31 

Dr.     E's    Christian     Preacher, 

126  n. 

Wilson,  Bishop,  (Sodor  and  Man)  122  n. 

124  n.  133  n.  136  n.  279  n.  284,  307 

n.  311   n.  315  n.  322,  381  n.  441  n. 

445,  446 
(Calcutta)  43,  116  n.  126 

n.  202  n.  313  n.  377  n.  425 

Mr.  T.  419  n. 

Rev.  W.  366.  368  n. 


Winchester's  Sermons,  343 
Winter,  Jay's  Life  of,  111  n.  292  n.  415  n. 
Wisdom  in  Preaching,  33—37,  269—279 
Witherspoon,  Dr.  quoted,  321  n. 
Wilsii  Oration,  27  n.  62—64,  65,  174  n. 
187  n.  231  n.  236,  455  n.  460  n. 


Woodward's,  Dr.  Account  of    Religious 

Societies,  375  n.  400  n.  410 
Wordsworth's,  Dr.  Eccl.  Biogr.     Preface 

viii.  n. 
Working  Parties,  318 
Wright's,  Rev.  E.Translation  of  Spanheim 

See  Spanheim 
Written  Sermons,  260,  261,  263—266 


Yates,  Model  of  Divinity,  213 
Young    Christian,    treatment    of.       See 
Christian 

Men,  373—376 

under  Religious  Impressions,  370 

Young  Ministry  to.     See  Ministry 


Zepperi  Ars  Concion.  185  n.  195  n.  197  n. 

253  n.  309  n. 
Zwingle's  Study  of  the  Scriptures,  56  n. 

394  n. 


SCRIPTURES  ILLUSTRATED 


Gen.  iii.  15 358  n. 

Job  xxiii.  23 464 

Prov.  xvii.  3 143  n. 

xxvi.  6 96  n. 

Isaiah  ix.  7 162 

xlvi.  13 17  n. 

Jer.  i.  19 120 

iii.  15 176,  179, 438 

Ezek.  ii.6 120 

Hosea  xiv 337  n. 

Matt.  viii.  1—4 360  n. 

X.  19,  20 258  n. 

Mark  i.  .32—38 105  n.  123,  143 

ix.  38-40 416 

Lukexxi.l4,  15 258  n. 

John  iii.  1—21 345 

vi 345,  348,  349 

X.  1 130  n. 

XX.  22,  23 344  n. 

Acts  vi.  4 102,  139 

XX.  17—35 34,  106,  106  n. 

Rom.  viii 225  n.  237 

ix.4,  5 397  n. 

1  Cor.  ii.  1—5 217  n. 

iii.  9 15  n. 

v.7 219  n. 

ix.  13 314  n. 

xii.  xiii 413 

2  Cor.  u.  10 344  n. 

ii  15,  16... 22 

iv.l 16,27 

iv.  2.. 434 

vi.  4 469  n. 


2Cor.vi.5 446 

17 114  n. 

xi.28 430n. 

xii.  14 458  n. 

Gal.  i.  10 118  n. 

17 136 

iii.  27 399  n. 

Eph-i,n-19    ) 460  „ 

m.  14 — 19  ) 

iv.  7— 16 1^—14 

vi.  21,22 123  n. 

PhU.  ii.  19—22 33 

25—30 33n.  123n. 

Col.  i.  29 33  n.  452  n. 

ii.  5 405  n.  417  n. 

IThes.ii 33  n. 

1  Tim.  iii.  1 92  n. 

2 95n.  444n. 

10 444  n. 

6 24n.  34,  35 

12 154 

iv.6 192 

12 450 

13 39,48,54 

15,16 102 

2  Tim.  ii.  15 217  n.  273  n. 

24 95  n. 

Titus  i.  6,  7 •• 444  n. 

Heb.  vi.  1 276 

xii.  15 418  n. 

xiii.  17.. .  47  n.  307  n.  322  n.  446  n. 

463  n. 

James  v.  15 344 


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